TRUE
CATHOLIC
&
APOSTOLIC
FAITH
Maintain'd
in
the
CHURCH
of
ENGLAND
.
PART
.
I.
Being
A
Reply
to
N.
N.
his
two
Books
,
the
one
entitled
,
The
Bleeding
Iphigenia
,
the
other
,
The
doleful
fall
of
&c.
with
a
reflexion
upon
I.
E.
his
Libel
entitled
,
A
Soverain
counterpoison
,
&c.
and
a
Vindication
of
the
Church
of
England
from
the
calumnies
of
them
,
and
of
their
Party
.
CHAP.
I.
A
summary
account
of
the
Contents
of
N.
N.
his
two
Books
,
and
a
distribution
of
the
points
to
be
handled
in
relation
to
them
.
AN
useful
Proposal
being
made
in
the
Senate
of
Athens
by
a
person
of
ill
repute
,
those
wise
Senators
accorded
the
same
should
be
tender'd
by
another
of
a
clearer
fame
,
that
it
might
carry
by
his
authority
more
weight
,
and
be
the
better
accepted
.
The
like
seems
to
have
bin
practis'd
with
me
by
my
Brethren
of
the
Romish
communion
.
Reasons
of
discontent
with
the
Church
of
England
,
and
great
affronts
of
it
being
presented
to
me
,
by
J.
E.
in
his
Book
or
Libel
entitled
,
A
Soverain
counterpoison
,
&c.
they
justly
suspecting
that
I
would
slight
that
onset
,
out
of
a
dislike
to
the
person
,
because
of
his
rude
and
passionate
expressions
,
have
taken
care
that
the
same
and
other
motives
of
discontent
should
be
propos'd
by
another
of
greater
repute
;
an
aged
,
and
grave
Prelate
,
renowned
for
learning
and
vertue
,
and
one
much
respected
by
me
.
He
is
pleas'd
to
give
me
marks
of
former
acquaintance
for
knowing
him
,
but
without
commission
of
further
discovering
him
to
the
Reader
,
then
under
the
character
of
N.
N.
In
the
beginning
of
his
Preface
,
(
which
came
forth
in
a
separate
Tractate
)
he
tells
me
how
much
he
was
surpris'd
and
troubled
,
seeing
a
Copy
(
he
receiv'd
in
Print
from
London
)
of
my
Declaration
for
the
Church
of
England
.
This
paper
indeed
(
saies
he
)
gave
me
a
great
heaviness
of
heart
,
for
I
lov'd
the
Man
dearly
,
for
his
amiable
nature
and
excellent
parts
,
and
esteemed
him
both
a
pious
person
and
a
learned
,
and
so
did
all
that
knew
him
.
And
after
bemoaning
my
fall
(
as
he
calls
it
)
from
a
little
heaven
,
the
state
of
Religion
,
wherein
(
saies
he
)
for
a
time
he
shined
,
like
a
little
Star
,
in
vertue
and
learning
,
he
declares
his
anger
against
me
,
and
purpose
of
serving
me
not
with
the
Waters
of
Shiloah
that
go
softly
,
but
with
those
of
Rezin
more
tumultuous
,
to
wash
me
from
the
stains
of
Heresie
.
And
after
this
,
leaving
me
,
he
falls
abruptly
on
lamenting
the
miseries
of
Ireland
,
and
complaining
of
injuries
done
to
the
natives
of
it
,
and
justifying
their
proceedings
in
their
late
Insurrection
,
which
he
will
not
have
to
be
called
Rebellion
.
In
this
he
spends
that
Tractate
,
and
then
proceeds
to
the
greater
Book
design'd
against
me
,
giving
to
it
this
title
,
The
doleful
fall
of
Andrew
Sall
,
Jesuite
of
the
fourth
vow
,
from
the
Roman
Catholic
and
Apostolic
faith
,
lamented
by
his
constant
friend
,
with
an
open
rebuking
of
his
embracing
the
Confession
contained
in
the
39.
Articles
of
the
Church
of
England
.
This
Book
he
begins
with
a
Rhetorical
,
or
Satyrical
exclamation
against
my
resolution
of
embracing
the
said
Confession
:
and
proceeds
to
relate
at
large
the
vertues
and
learning
of
Saint
Hierom
,
Saint
Augustine
,
Saint
Ambrose
,
and
other
holy
Doctors
of
the
Church
,
whose
company
he
saies
I
have
forsaken
:
and
then
makes
a
large
list
of
Heretics
of
all
ages
beginning
with
Luciser
,
whom
he
will
have
to
be
the
first
Heretic
before
Mans
creation
,
and
so
coming
down
all
along
by
Cain
,
Lamech
,
the
Giants
,
Cham
,
Jannes
,
and
Jambre
,
with
others
mentioned
in
holy
writ
,
to
these
of
the
latter
times
,
relating
their
execrable
vices
and
errors
;
of
all
which
he
will
have
me
to
be
guilty
,
and
an
associate
of
those
Heretics
,
for
embracing
the
Confession
contained
in
the
39
Articles
of
the
Church
of
England
.
He
pretends
to
discuss
,
and
censure
some
of
them
,
as
also
some
parts
of
my
Declaration
,
and
makes
a
scandalous
Narrative
of
the
English
Reformation
,
and
finally
concludes
with
a
fervent
exhortation
to
me
to
return
to
the
Roman
Church
.
By
this
Scheme
I
deliver
of
that
Book
,
the
prudent
Reader
may
judge
how
tedious
a
labour
it
were
to
take
notice
of
every
thing
contained
in
it
,
and
how
impertinent
,
I
being
so
far
from
what
he
supposes
me
to
be
,
and
from
being
concerned
in
the
Heresies
,
and
for
the
Heretics
he
mentions
.
Yet
the
quality
of
the
person
,
the
sacred
tye
of
friendship
which
he
professes
for
me
,
and
the
good
intention
I
am
to
believe
he
had
in
his
writing
,
and
above
all
the
love
of
truth
oblig'd
me
to
undeceive
him
,
and
others
that
may
be
of
his
opinion
,
in
the
great
and
gross
mistake
he
is
in
touching
my
condition
,
and
that
of
the
Church
of
England
,
whose
Communion
I
have
embrac'd
.
I
will
therefore
declare
,
First
,
That
the
Religion
we
profess
in
the
reformed
Church
of
England
,
is
no
other
then
the
true
,
Primitive
,
Catholic
,
and
Apostolic
Religion
,
taught
by
our
Saviour
Jesus
Christ
,
and
his
Apostles
,
and
practis'd
in
the
first
and
purer
ages
by
the
Primitive
Church
.
Secondly
,
That
we
have
nothing
to
do
with
the
Heresies
N.
N.
attributes
to
us
:
and
his
Brethren
practising
such
calumnies
,
do
manifest
it
is
not
the
Spirit
of
God
that
moves
them
.
Thirdly
,
That
the
professors
of
the
Evangelical
Doctrine
in
the
Reformed
Churches
are
not
so
few
or
despicable
,
nor
the
Romish
faction
so
considerable
,
as
they
would
make
the
Ignorant
believe
.
Fourthly
and
lastly
,
I
will
refute
some
seditious
Doctrines
delivered
in
his
first
Book
,
that
is
a
preface
to
the
second
,
and
will
conclude
with
a
check
to
J.
E.
his
calumnies
and
barbarous
abuses
fastned
on
the
Protestant
Church
.
CHAP.
II.
That
the
Church
of
England
is
a
true
Catholic
Church
,
and
that
the
Doctrine
professed
in
it
is
truly
Catholic
and
Apostolic
.
YOu
begin
the
first
Chapter
of
your
Book
against
me
,
N.
N.
(
under
this
character
you
will
be
named
,
)
You
begin
I
say
,
with
a
Rhetorical
exclamation
in
these
terms
,
O
Sall
,
tell
us
what
domincering
Spirit
of
darkness
,
what
black
temtation
hath
drawn
you
out
of
the
house
of
God
?
I
may
justly
return
for
answer
an
other
exclamation
better
grounded
,
and
say
,
O
N.
N.
tell
us
what
domineering
spirit
of
blindness
,
what
black
presumtion
is
this
,
that
so
generally
possesses
your
faction
amidst
the
light
of
so
learn'd
an
age
,
that
a
person
of
your
years
and
degree
should
not
know
,
that
in
the
House
of
my
Heavenly
Father
there
are
many
Mansions
?
that
it
extends
further
then
the
quarters
of
the
Roman
Pope
?
that
by
quitting
his
jurisdiction
,
I
forsake
not
the
whole
house
of
God
?
But
tho
you
declare
to
your
Reader
,
that
your
purpose
is
not
to
deal
with
me
Scholastically
,
but
Historically
,
that
is
to
say
,
(
as
I
find
)
not
by
reason
,
but
by
railing
,
and
by
calumnies
,
wherewith
your
usual
armories
are
plentifully
stored
,
and
by
emty
flourishes
upon
false
grounds
;
I
will
not
engage
in
like
manner
with
you
,
but
prove
Scholastically
,
that
is
to
say
,
with
formal
and
solid
arguments
demonstrate
,
that
in
all
your
cries
you
beat
the
air
and
not
me
;
that
all
of
them
are
grounded
upon
a
false
supposition
;
that
by
forsaking
the
Romish
communion
I
did
not
forsake
the
Catholic
Church
;
that
the
Church
of
England
,
whose
communion
I
embraced
,
is
a
very
noble
and
sound
member
of
the
Catholic
Church
,
and
the
Doctrine
professed
in
it
,
&
proposed
to
the
People
for
the
object
of
their
belief
,
is
truly
Catholic
and
Apostolic
,
free
from
all
Heresie
and
falshood
.
And
when
I
have
proved
so
much
in
a
rational
and
Scholastic
style
and
method
,
it
will
appear
how
vain
your
attemt
is
of
working
on
me
,
by
loud
cries
against
Heresies
wherein
I
am
not
concern'd
,
as
if
you
were
hunting
a
wild
Boar
in
a
forrest
to
drive
him
by
clamor
and
shouting
into
your
nets
.
It
is
reason
that
wins
me
,
and
whereby
I
desire
to
win
others
,
not
exclamations
and
cries
of
that
kind
.
I
will
not
repete
the
just
complaints
delivered
by
many
learned
Writers
of
the
arrogance
of
your
party
,
of
their
absurdity
and
impropriety
of
terms
in
pretending
that
they
alone
are
the
Catholic
,
that
is
to
say
the
Universal
Church
,
being
at
the
best
but
a
part
of
it
,
and
the
same
very
corrupt
,
and
not
the
greater
part
but
the
less
by
very
much
,
as
hereafter
will
appear
.
To
go
through
with
my
engagement
of
proving
by
Scholastical
exact
reasons
,
that
the
Church
of
England
is
a
true
Catholic
Church
,
I
'le
take
up
the
arguments
urged
against
this
verity
by
one
of
the
ablest
Schoolmen
that
ever
wrote
in
favour
of
your
cause
,
employed
by
the
Pope
against
our
great
and
learned
K.
James
,
I
mean
Francis
Suarez
Jesuit
;
I
will
I
say
take
up
the
arguments
wherewith
this
famous
Schoolman
pretends
to
rob
the
Church
of
England
of
the
glorious
title
of
a
Catholic
Church
,
and
declare
by
that
way
of
arguing
which
Logicians
after
Aristotle
do
call
argumentum
mirabile
,
that
they
prove
the
contrary
,
and
confirm
the
Church
of
England
in
its
right
to
the
title
of
a
true
Catholic
and
Apostolic
Church
.
It
will
indeed
appear
a
singular
triumph
of
truth
,
that
the
weakest
defender
of
it
should
wrest
Arms
out
of
the
hand
of
the
ablest
opposer
,
and
beat
him
with
his
own
weapons
.
A
trial
of
this
great
power
of
truth
,
I
offer
now
to
the
view
of
the
ingenious
Reader
in
my
encounter
with
Suarez
on
this
Subject
.
I
will
not
pursue
all
the
amplifications
and
excursions
of
this
voluminous
Writer
,
as
not
suitable
to
the
brevity
and
perspicuity
I
intend
to
follow
;
yet
I
will
take
up
the
foundations
of
all
his
arguments
upon
this
subject
,
and
apply
them
to
my
purpose
aforesaid
.
Franciscus
Suarez
in
his
volume
entituled
,
defensio
Fidei
Catholicae
&
Apostolicae
adversus
Anglicanae
sectae
errores
,
in
his
first
Book
from
the
12.
Chapter
of
it
forward
,
endeavours
to
prove
,
that
the
Church
of
England
is
not
a
Catholic
Church
,
&
therefore
that
the
Faith
of
it
is
not
a
Catholic
Faith
.
The
first
foundation
he
laies
to
this
purpose
is
this
,
that
these
two
things
Catholic
Faith
and
Catholic
Church
are
so
united
,
as
the
one
may
not
be
found
separate
from
the
other
,
so
that
no
Church
may
be
Catholic
wherein
the
Catholic
Faith
is
not
professed
,
neither
may
the
Catholic
Faith
be
found
in
any
Church
that
is
not
Catholic
.
Thence
he
proceeds
to
prove
,
that
the
Roman
Church
is
Catholic
,
because
it
has
a
continual
succession
from
the
first
Church
that
was
so
called
,
and
retaineth
the
same
Faith
which
the
primitive
Catholic
Apostolic
Church
did
profess
;
for
which
he
cites
Tertullian
saying
,
Doctrinam
Catholicam
esse
in
Ecclesiâ
Romanensi
,
that
in
the
Roman
Church
Catholic
Doctrine
is
professed
,
which
is
as
much
(
saies
Suarez
)
as
if
he
had
said
,
it
s
a
Catholic
Church
:
from
all
which
Suarez
concludes
n.
13.
that
the
Church
of
England
is
not
Catholic
,
because
it
is
not
the
Roman
Church
,
nor
united
with
it
,
and
there
is
but
one
Catholic
Church
,
as
we
confess
in
the
Creed
.
How
hard
a
task
Suarez
has
in
proving
to
complete
his
argument
,
that
in
the
present
Church
of
Rome
that
Faith
,
and
no
other
,
is
taught
which
the
ancient
Church
called
Catholic
did
teach
,
may
appear
by
all
my
former
discourses
against
their
new
coin'd
Articles
never
mentioned
in
the
Primitive
Church
.
But
my
present
work
will
be
to
shew
,
how
his
argument
wherewith
he
pretends
to
prove
the
Roman
Church
to
be
the
Catholic
,
doth
with
more
force
evince
the
Church
of
England
to
be
truly
Catholic
.
And
thus
I
form
it
to
that
purpose
.
In
whatsoever
Church
that
Faith
is
professed
which
was
taught
in
the
ancient
Church
first
called
Catholic
and
Apostolic
,
that
Church
is
truly
Catholic
and
Apostolic
:
In
the
Church
of
England
Nice
,
Ephesus
,
Constantinople
and
Chalcedon
,
received
by
the
faithful
in
the
four
first
ages
of
the
Christian
Church
;
All
this
Faith
is
professed
by
the
Church
of
England
,
as
Suarez
confesses
to
have
bin
declared
by
King
James
,
and
is
to
be
seen
in
his
Majesties
Epistle
to
Cardinal
Perron
written
by
Isaac
Causabon
:
Therefore
that
Faith
is
taught
in
the
Church
of
England
,
which
was
taught
by
the
Primitive
Church
,
first
called
Catholic
and
Apostolic
;
and
consequently
is
a
Church
truly
Catholic
and
Apostolic
,
according
to
the
foresaid
rule
given
us
by
Suarez
,
and
laid
for
a
foundation
of
his
argument
to
prove
the
Roman
Church
to
be
Catholic
.
And
truly
it
cannot
but
appear
strange
,
that
any
Christian
,
not
blinded
with
partiality
or
prejudice
,
should
imagine
,
that
the
sacred
Apostles
,
intrusted
to
preach
saving
Doctrine
to
all
the
World
,
should
not
have
given
a
sufficient
notice
of
it
in
the
system
of
Articles
they
left
to
us
:
That
those
venerable
Fathers
of
the
purer
ages
of
Christianity
,
congregated
in
the
four
first
general
Councils
,
should
give
us
but
a
diminute
account
of
Catholic
and
Apostolic
belief
:
that
the
Popes
Infallibility
,
Supremacy
,
and
other
articles
of
latter
impression
in
the
Roman
Church
,
should
be
so
essential
to
Christian
Faith
,
as
none
may
be
saved
without
a
belief
of
them
.
This
argument
may
be
confirmed
by
the
testimony
of
Athanasius
related
by
Suarez
in
the
chapter
above
mentioned
,
num.
2.
saying
,
that
the
collection
of
Articles
contained
in
his
Creed
is
the
Catholic
Faith
:
haec
est
Fides
Catholica
,
&c.
this
is
the
Catholic
Faith
,
which
except
a
Man
believe
he
cannot
be
saved
:
but
in
the
Church
of
England
that
Faith
called
Catholic
and
contained
in
the
Creed
of
Athanasius
is
believed
and
professed
,
therefore
if
any
Church
professing
the
Catholic
Faith
is
Catholic
it self
,
the
Church
of
England
professing
this
Catholic
Faith
,
is
truly
Catholic
.
The
second
foundation
laid
by
Suarez
in
the
same
chapter
n.
6.
to
prove
that
his
Church
is
Catholic
,
is
to
say
,
that
it
did
in
all
times
profess
the
Faith
of
that
Creed
,
wherein
the
Church
is
called
Catholic
:
But
the
Church
of
England
does
and
alwaies
did
profess
the
Faith
of
the
same
Creed
;
therefore
it
has
the
same
right
to
the
like
calling
.
The
third
foundation
laid
by
Suarez
from
the
15.
num.
of
the
said
chapter
,
is
a
sign
or
distinctive
used
by
ancient
Fathers
for
to
know
a
Church
or
Congregation
truly
Catholic
,
and
to
distinguish
it
from
another
not
Catholic
;
That
whensoever
any
Sect
takes
its
name
from
the
master
or
teacher
of
such
a
Doctrine
,
and
the
followers
of
it
do
call
themselves
by
such
a
name
,
neither
the
Doctrine
nor
the
followers
of
it
are
Catholic
:
For
which
he
alledg'd
the
testimony
of
Athanasius
,
Chrysostom
,
Lactantius
,
and
Others
.
And
the
reason
or
cause
of
this
distinctive
is
,
that
every
Heresie
brings
in
some
novelty
against
the
ancient
Faith
,
and
new
things
must
have
new
names
whereby
to
be
known
and
distinguished
from
others
.
But
it
is
very
remarkable
how
this
subtil
disputant
,
otherwise
very
exact
and
formal
in
his
discourses
,
pretending
to
rob
the
Church
of
England
of
the
name
of
Catholic
by
the
principle
now
mentioned
,
comes
to
confirm
the
same
name
upon
it
,
not
finding
it
capable
of
the
foresaid
note
of
a
Sect
not
Catholic
.
For
pretending
to
name
it
from
Calvin
,
he
finds
an
obstacle
in
it
,
because
Calvin
do's
not
approve
a
chief
Doctrine
of
it
.
Then
he
passes
to
call
it
Henrician
from
King
Henry
the
Eigth
,
because
from
him
the
Church
of
England
did
learn
to
acknowledg
the
King
for
Head
or
supreme
Governour
of
the
Church
in
his
own
dominions
.
Against
this
also
he
meets
with
several
obstacles
,
to
which
I
will
add
this
other
very
considerable
,
that
this
practice
of
the
Church
of
England
is
by
many
ages
more
ancient
then
the
time
of
Henry
the
Eight
,
whereas
it
allows
no
other
Supremacy
to
our
King
over
the
Church
,
then
such
as
the
Godly
Kings
of
Israel
,
and
the
Christian
Emperors
in
the
Primitive
Church
did
exercise
in
their
respective
Dominions
,
as
is
declared
in
the
37.
Article
,
and
in
the
second
Canon
of
the
Church
of
England
.
Since
Suarez
,
can
not
find
the
name
of
Lutheran
,
Calvinist
,
Henrician
,
or
any
other
taken
from
any
particular
Author
,
or
teacher
,
to
be
agreeable
to
this
Church
,
it
must
follow
from
the
above
mentioned
note
of
a
Catholic
Church
delivered
by
him
,
and
taken
out
of
ancient
Fathers
,
that
it
is
a
Church
truly
Catholic
,
that
being
the
only
name
it self
own
's
.
And
the
Preachers
of
it
,
praying
for
our
King
,
do
stile
him
Defender
of
the
Faith
truly
Catholic
and
Apostolic
;
and
King
James
in
his
Monitory
to
the
Emperor
,
and
other
Christian
Princes
,
stiles
himself
,
Defender
of
the
Faith
truly
Christian
,
Catholic
and
Apostolic
,
of
the
ancient
and
Primitive
Church
;
and
we
do
all
pray
heartily
,
that
our
Kings
may
never
defend
any
other
Faith
then
this
.
CHAP.
II.
Suarez
his
argument
taken
from
the
propriety
of
the
word
Catholic
,
applied
to
prove
that
the
Church
of
England
is
truly
Catholic
.
THe
fourth
foundation
laid
by
Suarez
,
in
the
14th
Chap.
of
his
foresaid
Book
,
to
prove
that
the
Church
of
England
is
not
Catholic
,
he
takes
from
the
propriety
&
meaning
of
the
word
Catholic
.
He
supposes
,
that
according
to
the
etymology
of
the
word
in
Greek
,
Catholic
is
the
same
as
Vniversal
,
or
Common
:
which
Universality
he
saies
is
fourfold
in
relation
to
the
present
purpose
.
First
,
as
to
the
matter
or
object
of
our
belief
,
that
it
be
entire
,
comprehending
all
points
belonging
to
Christian
and
saving
Faith
.
Secondly
,
that
it
have
an
Universal
or
common
reason
of
belief
:
which
common
reason
or
rule
must
be
Divine
truth
,
or
the
Word
of
God
,
whereby
he
gives
testimony
to
truth
,
according
to
that
expression
of
Saint
Paul
1
Thess.
2.13
.
When
ye
received
the
word
of
God
,
which
ye
heard
of
us
,
ye
received
it
not
as
the
word
of
men
,
but
as
it
is
in
truth
the
word
of
God
.
Thirdly
,
Universality
is
required
in
relation
to
the
degrees
and
orders
of
persons
,
according
to
that
description
of
a
Church
given
by
Optatus
Milevitanus
,
Lib.
2.
contra
Parmenianum
.
Certa
membra
sua
habet
Ecclesia
,
Episcopos
,
Presbyteros
,
Diaconos
,
Ministres
,
&
turbam
fidelium
,
that
the
Church
has
its
certain
members
,
Bishops
,
Priests
,
Deacons
,
Ministers
,
and
a
Congregation
of
the
faithful
.
The
fourth
and
chief
universality
required
for
the
propriety
of
the
name
Catholic
is
,
that
a
Church
to
be
such
be
extended
over
all
the
parts
of
the
Earth
,
according
to
the
declaration
of
the
said
Optatus
,
Lib.
2.
Contra
Donatistas
:
ubi
ergo
erit
proprietas
Catholici
nominis
,
quod
sit
rationabilis
&
ubique
diffusat
;
that
the
propriety
of
the
name
Catholic
requires
it
should
be
a
Church
rational
and
diffused
over
all
places
.
Suarez
endeavours
to
prove
,
that
all
these
proprieties
of
Universality
belonging
to
a
Catholic
Church
,
are
wanting
to
this
of
England
,
that
it
may
be
called
Catholic
.
First
,
as
to
the
material
universality
or
integrity
of
Articles
necessary
to
a
Catholic
Faith
,
he
pretends
that
the
Church
of
England
is
deficient
in
several
Articles
,
as
he
promises
to
prove
elsewhere
,
but
at
present
singles
out
as
chief
that
of
the
Popes
Supremacy
,
which
the
Church
of
England
denies
,
and
he
promises
to
prove
that
it
belongs
to
a
Catholic
Faith
.
I
commend
Suarez
his
ingenuity
and
perspicacity
in
striking
the
nail
in
the
head
.
This
indeed
is
that
stumbling
stone
and
Rock
of
offence
,
This
is
the
chief
and
I
may
say
the
only
cause
of
that
irreconcileable
disunion
of
the
Roman
Church
with
us
.
We
know
by
certain
and
well
authorized
[
*
](A60334-e17440-b)
*
Tortura
torti
,
Pag.
152.
records
,
that
Pope
Paul
the
Fourth
offered
Queen
Elizabeth
to
approve
of
the
Reformation
,
if
the
Queen
would
acknowledg
his
Primacy
and
the
Reformation
from
him
;
and
he
being
dead
his
Successor
Plus
the
4.
prosecuted
the
same
,
as
appears
by
his
letters
written
the
5
[
*
](A60334-e17480-b)
*
Cambden
.
Anno
1560.
of
[
*
](A60334-e17490-b)
*
Twisden
.
H.
Vind.
Cap.
IX
.
n.
5.
May
1560.
and
sent
by
Vincentius
Parpalia
,
offering
to
confirm
the
Liturgy
of
the
English
Church
,
if
she
would
acknowledg
his
Supremacy
.
This
being
told
by
Sir
Roger
Twisden
(
as
he
relates
himself
)
to
an
Italian
Gentleman
versed
in
public
affairs
,
together
with
the
grounds
on
which
he
spake
it
;
well
,
(
said
the
Gentleman
)
if
this
were
heard
in
Rome
among
religious
Men
,
it
would
never
gain
credit
;
but
with
such
as
have
in
their
hands
the
maneggi
della
corte
(
the
management
of
the
court
affairs
)
it
may
be
held
true
.
And
indeed
su●h
as
know
the
spirit
of
that
Court
,
may
easily
believe
,
that
if
this
great
point
of
the
Supremacy
,
the
foundation
of
their
power
and
grandeur
were
agreed
upon
,
they
would
easily
wink
at
other
dissentions
.
Whereof
we
have
a
pregnant
testimony
from
Bellarmin
,
Lib.
3.
de
Ecclesia
Cap.
20.
asserting
,
that
even
such
as
have
no
interiour
Faith
,
nor
any
Christian
vertue
,
are
to
be
taken
for
members
of
the
Catholic
Church
,
provided
they
do
but
outwardly
profess
the
Faith
of
the
Roman
Church
,
and
subjection
to
the
Pope
,
tho
it
be
only
for
some
temporal
interest
.
So
ready
they
are
in
Rome
to
embrace
all
sorts
of
men
,
provided
they
acknowledg
the
Popes
Supremacy
.
This
being
established
,
all
is
well
;
being
denyed
,
the
best
of
Men
and
soundest
Believers
in
Christ
must
be
damned
Heretics
by
sentence
of
that
Court.
But
I
shall
declare
sufficiently
in
the
15.
Chapter
of
the
2d
part
of
this
Treatise
,
how
vain
the
pretence
of
Suarez
and
his
party
is
,
to
make
the
Popes
Supremacy
an
article
of
saving
Faith
;
how
unjust
and
tyrannical
an
usurpation
it
is
:
how
far
the
best
Popes
in
the
Primitive
Church
were
from
pretending
to
it
,
and
more
from
pressing
it
upon
Christians
as
an
article
of
saving
Faith
.
And
indeed
it
must
appear
strange
to
any
impartial
judgment
,
that
the
System
of
articles
contained
in
the
three
Creeds
and
four
first
general
Councels
,
which
gained
the
name
of
Catholic
to
the
Church
first
called
so
,
should
not
suffice
to
make
a
Church
Catholic
in
all
times
.
Therefore
the
Church
of
England
professing
all
those
Articles
is
to
be
taken
for
truly
Catholic
,
tho
denying
the
Popes
Supremacy
,
not
contained
in
the
foresaid
System
,
nor
ever
own'd
by
the
Church
first
called
Catholic
,
as
hereafter
will
be
proved
.
As
to
the
second
sort
of
Universality
,
consisting
in
taking
the
Word
of
God
for
a
common
reason
or
rule
of
belief
,
how
can
any
pretend
the
Church
of
England
to
be
deficient
herein
,
having
ever
protested
that
the
Word
of
God
contained
in
Canonical
Scripture
is
the
prime
and
only
rule
of
its
belief
,
while
the
Roman
Church
denies
to
stand
to
this
rule
,
as
unable
to
make
out
all
the
belief
it
would
force
upon
us
.
What
Suarez
pretends
,
that
the
Church
of
England
wants
a
rule
infallible
for
knowing
which
is
true
Scripture
,
and
the
true
meaning
of
it
,
which
they
conceive
to
have
themselves
in
the
Popes
infallibility
,
I
shall
declare
in
the
eighth
Chap.
of
the
2d
part
of
this
Treatise
how
vain
it
is
,
we
having
in
universal
tradition
,
and
in
the
Writings
of
the
Holy
Fathers
,
means
sufficiently
certain
for
knowing
which
is
the
true
Scripture
,
and
which
the
true
meaning
of
it
in
points
necessary
to
Salvation
.
As
for
others
less
necessary
,
if
there
be
obscurity
and
diversity
of
opinions
among
our
Writers
,
so
is
there
among
theirs
,
nor
could
their
pretended
Infallibility
ever
make
them
agree
.
Nay
among
the
best
and
wisest
Fathers
of
the
Church
there
was
alwaies
a
great
diversity
of
opinions
in
points
not
fundamental
,
without
breach
of
Catholic
and
Christian
union
.
Now
concerning
the
third
kind
of
union
or
universality
,
consisting
in
a
hierarchical
order
of
Bishops
,
Priests
,
and
Deacons
,
&c.
Suarez
is
much
mistaken
in
saying
,
that
we
have
them
not
true
and
legal
.
I
will
declare
at
large
from
the
fifth
Chapter
following
,
that
we
have
all
the
security
they
have
,
of
a
legal
sucession
and
true
ordination
of
Bishops
,
Priests
,
and
Deacons
.
It
s
their
concern
we
should
not
be
found
deficient
herein
:
for
any
defect
conceived
in
our
hierachy
will
reflect
upon
theirs
.
Finally
touching
the
fourth
manner
of
Universality
,
signified
by
the
name
Catholic
,
that
a
Church
or
Faith
so
called
should
be
extended
over
all
the
Earth
,
Suarez
exceeds
much
in
denying
this
property
to
the
Church
of
England
or
Faith
professed
in
it
,
saying
it
passes
not
the
bounds
of
Brittish
land
.
To
which
is
contrary
that
grave
and
modest
testimony
of
King
James
,
related
by
Suarez
in
the
same
place
,
chapter
xv
.
n
6.
Nos
Dei
benesicio
nec
numero
,
nec
dignitate
ita
sumus
contemnendi
,
qui
●●ono
vicinis
nostris
exemplo
praeire
possimis
:
quandoquidem
Christiani
orbis
omniumque
in
eo
ordinum
inde
à
Regibus
liberisque
Principibus
usque
ad
insimae
conditionis
homines
pars
propè
media
in
nostram
Religionem
consensit
.
We
,
by
the
grace
of
God
,
are
not
so
despicable
either
for
number
or
dignity
,
that
we
may
not
be
a
good
example
to
our
Neighbours
:
whereas
neer
the
one
half
of
the
Christian
World
,
and
all
orders
of
People
in
it
from
Kings
and
Soverain
Princes
to
the
meanest
sort
of
persons
,
have
already
embraced
our
Religion
.
I
shall
declare
hereafter
from
the
XIX
.
Chapter
descending
to
particulars
,
that
this
saying
of
King
James
was
both
true
and
modest
,
and
that
more
then
the
one
half
of
the
Christian
World
agrees
with
the
Church
of
England
in
unity
of
Faith
,
sufficient
to
render
them
Catholic
:
and
that
the
Church
of
Rome
may
cease
bragging
of
her
extent
,
being
now
come
so
short
of
that
latitude
which
made
her
swell
to
the
contemt
of
all
other
Christian
Churches
,
now
far
exceeding
her
in
number
and
lustre
of
Princes
and
Kingdoms
embracing
the
Faith
professed
in
them
.
Suarez
preventing
a
check
to
his
argument
from
this
discovery
in
the
XVI
.
Chapter
num.
4.
of
his
said
Book
,
premises
,
that
this
general
extension
of
the
Catholic
Church
over
all
the
World
,
is
to
be
understood
of
extension
either
by
right
or
by
actual
possession
,
and
tho
the
latter
be
deficient
,
the
former
of
right
cannot
want
,
Christ
having
commanded
that
his
Gospel
should
be
preached
to
all
the
World
.
But
how
can
Suarez
pretend
that
this
right
should
belong
to
the
Faith
of
his
Church
rather
then
to
that
of
the
Church
of
England
?
whereas
this
latter
preacheth
only
for
object
of
belief
the
Word
of
God
contained
in
the
Gospel
,
and
in
the
other
Canonical
Scriptures
,
while
the
Roman
preaches
articles
coined
by
her self
,
and
never
given
to
the
Apostles
to
be
preached
,
as
we
shall
shew
abundantly
hereafter
,
refuting
the
errors
of
it
.
CHAP.
IV.
The
Church
of
England
proved
to
be
Apostolic
upon
the
foundation
laid
by
Suarez
to
rob
it
of
that
Title
.
SVarez
,
after
having
used
his
best
endeavours
to
deprive
the
Church
of
England
of
her
right
to
the
name
of
Catholic
,
with
so
little
success
as
we
have
seen
in
the
precedent
Chapter
,
he
passes
in
the
17.
Chapter
of
his
foresaid
Book
,
to
rob
it
of
the
name
of
Apostolic
,
&
so
to
deprive
King
James
of
the
title
he
gives
himself
of
Defender
of
the
Faith
truly
Catholic
and
Apostolic
.
To
prove
that
the
Faith
of
the
Church
of
England
is
not
Apostolic
,
he
laies
this
foundation
;
that
two
things
are
requisite
to
make
a
Faith
or
Doctrine
Apostolic
.
The
first
that
it
proceed
in
some
manner
from
the
Preaching
,
words
or
writings
of
the
Apostles
.
Secondly
,
that
it
be
conveyed
to
us
by
legal
tradition
and
succession
.
The
first
is
contained
in
those
words
of
St.
Paul
,
Ephes.
2.19
.
Now
therefore
ye
are
no
more
strangers
and
forreigners
,
but
fellow
Citizens
with
the
Saints
&
of
the
houshold
of
God
,
&
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
.
The
second
requisite
is
declared
by
Irenaeus
,
lib.
3.
cap.
3.
in
these
words
,
Traditionem
Apostolorum
in
omni
Ecclesia
adest
perspicere
quae
vera
velint
audire
,
&
habemus
annumerare
eos
qui
ab
Apostolis
instituti
sunt
Episcopi
in
Ecclesiis
&
successores
eorum
usque
ad
nos
.
Who
are
willing
to
hear
truth
must
look
upon
the
tradition
of
the
Apostles
in
all
Churches
,
and
we
can
number
those
that
were
ordained
Bishops
by
the
Apostles
and
their
successours
to
our
own
times
.
Suarez
pretends
these
two
requisites
to
be
wanting
in
the
Church
of
England
to
merit
the
Name
of
Apostolic
.
First
,
saies
he
,
because
the
Doctrine
of
it
was
not
preached
by
the
Apostles
,
neither
was
it
taken
out
of
their
Doctrine
,
or
conveyed
to
us
by
lawful
tradition
.
Against
which
position
he
brings
King
James
protesting
himself
to
believe
,
admit
and
reverence
the
Canonical
Scripture
,
the
three
Creeds
,
and
the
first
four
General
Councils
,
in
which
sacred
fountains
he
judged
the
Apostolic
Faith
to
be
contained
;
and
Suarez
acknowledges
that
King
James
spoke
herein
not
only
his
own
sense
but
the
sense
and
belief
of
the
whole
Church
of
England
,
which
is
no
small
glory
to
it
.
But
how
can
Suarez
make
out
,
that
the
Apostolic
Faith
and
Doctrine
is
not
sufficiently
contained
in
those
sacred
Fountains
of
the
Scriptures
,
Creeds
and
Councils
received
by
the
Church
of
England
?
See
Reader
and
admire
his
answer
.
Tho
the
Doctrine
of
the
said
Books
considered
in
it self
(
saies
he
)
be
Catholic
Apostolic
Faith
(
or
rather
a
part
of
it
,
for
he
pretends
that
all
Catholic
Faith
is
not
contained
in
those
fountains
)
yet
as
it
is
received
by
sectaries
,
either
it
is
not
Apostlic
,
or
it
may
not
be
certainly
taken
for
such
.
First
,
because
they
cannot
be
certain
whether
those
Books
they
receive
be
Canonical
,
or
the
Councils
legal
.
Secondly
,
that
they
cannot
be
certain
of
the
true
meaning
of
the
Scriptures
Creeds
or
Councils
.
So
that
in
conclusion
,
the
Divinity
of
our
Saviour
,
preached
by
a
Romish
Priest
is
Catholic
Apostolic
Faith
;
but
not
so
,
when
preached
by
one
of
the
Church
of
England
.
I
should
indeed
think
this
only
consequence
to
be
a
sufficient
confutation
of
this
unhappy
subtilty
of
Suarez
:
but
further
to
his
reason
;
when
effectively
we
are
secured
that
the
Scripture
received
by
us
is
truly
Canonical
and
Divine
,
and
our
adversaries
do
allow
it
,
what
need
is
there
for
quarrelling
about
the
grounds
and
motives
of
our
security
therein
?
and
touching
the
sense
both
of
Scripture
,
Creeds
&
Councils
;
the
[
*
](A60334-e18290-b)
*
Se
tria
symbola
in
eo
se●su
interpretari
,
quem
illis
esse
voluerunt
Patres
atque
concilia
a
quibus
funt
condita
atque
descripta
.
saying
of
K.
James
related
by
Suarez
,
n.
9.
that
he
does
take
the
Creeds
in
the
same
sense
which
the
Fathers
and
Councels
by
whom
they
were
made
were
willing
to
give
to
them
,
well
considered
,
is
both
pious
and
prudent
.
When
the
words
of
a
Scripture
or
article
are
capable
of
different
senses
,
all
consistent
with
Christian
verity
,
and
none
repugnant
to
sound
Doctrine
,
it
is
b●t
Catholic
prety
to
suspend
a
firm
assent
to
one
,
and
keep
a
readiness
to
adhere
to
what
may
be
the
real
intention
of
the
sacred
writer
.
For
example
,
that
article
of
the
Apostles
Creed
touching
our
Saviours
descent
into
Hell
,
is
capable
of
different
senses
in
relation
to
the
Hell
he
descended
into
.
It
s
a
groundless
conjecture
of
Suarez
that
King
James
and
the
Church
of
England
with
him
should
deny
a
real
descent
,
and
say
he
did
suffer
the
pains
of
Hell
in
the
garden
;
as
may
be
seen
by
the
grave
discourse
of
learned
Dr.
Pearson
now
Bishop
of
Chester
upon
that
article
.
We
believe
he
descended
really
into
Hell
,
that
is
to
say
into
some
place
,
under
the
Earth
,
it
may
be
without
any
absurdity
to
the
Hell
of
the
damned
,
as
declared
in
the
second
part
of
this
Treatise
,
c.
27.
But
whether
it
was
that
Hell
or
an
other
subterranean
place
he
descended
into
,
we
may
with
piety
and
prudence
suspend
our
judgment
,
having
no
Divine
oracle
to
ground
upon
the
determination
of
the
place
.
And
Suarez
gives
us
a
signal
example
of
this
resignation
of
our
intellects
to
the
intention
of
the
Writer
,
in
a
matter
less
sacred
then
the
Articles
of
the
Creed
,
I
mean
the
expressions
of
Popes
touching
Indulgencies
.
Finding
insuperable
difficulties
,
in
giving
a
congruous
sense
to
terms
of
that
art
,
which
appear
non-sense
,
as
those
of
plena
,
plenior
,
plenissima
,
full
,
more
full
,
most
full
.
If
full
or
plenary
,
how
can
another
be
more
full
,
&c.
He
confesses
not
to
understand
the
propriety
of
these
and
other
expressions
used
upon
that
Subject
,
but
will
rest
upon
the
judgment
of
the
Church
,
which
knows
the
meaning
of
those
measures
,
as
will
be
seen
in
the
39.
Chapter
.
And
certainly
all
those
of
his
party
have
need
of
this
kind
of
resignation
to
rest
upon
,
if
they
will
have
quiet
:
for
there
is
no
article
of
Creed
or
Council
without
diversity
of
Opinions
touching
the
true
meaning
of
it
among
their
Doctors
.
But
this
Author
has
more
to
say
to
us
,
that
the
points
,
wherein
we
differ
from
the
Roman
Church
,
were
never
taught
by
any
of
the
Apostles
.
For
example
,
saith
he
,
to
make
the
King
Supreme
Governour
of
the
Church
,
(
this
nettles
him
still
)
what
place
of
Scripture
,
what
History
do's
warrant
this
Doctrine
?
What
Christian
or
Godly
King
did
practise
such
a
Supremacy
over
the
Church
?
to
which
I
say
,
that
we
have
a
warrant
for
this
subjection
to
our
Princes
in
the
words
of
St.
Paul
,
Rom.
XIII
.
1.
Let
every
Soul
be
subject
unto
the
higher
powers
,
where
no
distinction
is
made
betwixt
the
Ecclesa●ic
and
Secular
.
We
have
for
the
same
practice
the
examples
of
the
Godly
Kings
of
●srael
,
and
of
Christian
Emperours
in
the
Primit●●e
Church
,
as
will
be
declared
hereafter
Chap.
XV.
1.
And
our
Doctrine
herein
,
being
built
thus
on
the
foundation
of
the
Apostles
and
Prophets
,
appears
thereby
to
be
Catholic
and
Apostolic
.
And
if
any
Doctrine
of
ours
be
not
found
grounded
upon
the
same
foundation
of
the
Apostles
and
Prophets
,
we
are
all
rea●y
to
make
that
pious
confession
of
our
great
King
James
,
related
by
Suarez
,
Chapter
XVII
.
n.
15.
Ego
vero
id
ingenuè
spondeo
,
quoties
Religionis
quam
profiteor
ullum
caput
ostendetur
non
antiquum
,
Catholicum
,
&
Apostolicum
,
sed
novitium
esse
ac
recens
(
in
rebus
sc.
spectantibus
ad
sidem
)
me
statim
ab
eo
d●s●essurum
.
I
do
faithfully
promise
,
that
whensoever
any
point
of
the
Religion
I
profess
shall
be
found
not
to
be
ancient
,
Catholic
and
Apostolic
,
but
new
and
modern
(
as
to
things
belonging
to
Faith
)
I
will
presently
depart
from
it
.
This
much
those
of
the
Roman
Church
cannot
say
with
sincerity
and
truth
,
since
several
of
their
tenents
are
not
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
but
are
contrary
to
them
,
as
is
declared
in
the
second
part
of
this
Treatise
.
Therefore
our
Church
and
the
Faith
of
it
,
rather
then
that
of
Rome
,
is
truly
Catholic
and
Apostolic
.
CHAP.
V.
Of
the
Succession
and
lawful
Ordination
of
Bishops
,
Priests
,
and
Deacons
,
in
the
Reformed
Church
of
England
.
NOthing
is
affirmed
more
confidently
,
nothing
more
blindly
believed
by
most
of
the
Romish
party
,
then
the
nullity
of
the
Protestant
Clergy
,
that
our
Bishops
,
Priests
,
and
Deacons
,
are
not
such
effectively
,
but
nominally
,
or
by
title
,
and
therefore
unable
to
give
Orders
they
have
not
,
or
administer
Sacraments
depending
upon
such
Orders
.
This
I
find
by
experience
to
be
the
greatest
stop
,
many
of
the
more
sober
and
serious
of
them
have
,
in
embracing
the
Communion
of
the
Church
of
England
.
They
see
cleerly
nothing
is
asserted
by
it
which
may
be
thought
Heretical
or
erroneous
.
And
what
it
denies
of
superstructures
added
in
latter
Ages
by
the
Roman
Church
,
they
easily
perceive
them
not
to
be
essential
to
Salvation
.
Their
main
scruple
is
,
whether
in
this
separation
of
the
reformed
Churches
from
the
Roman
,
a
lawful
succession
of
Bishops
and
Ministers
was
retained
,
and
a
legal
ordination
of
them
continued
:
whether
they
may
live
and
die
confidently
relying
upon
the
Ministery
of
the
reformed
Ministers
for
consecrating
,
absolving
,
&c.
without
recourse
to
a
Romish
Priest
.
This
point
I
find
to
be
so
necessary
for
setling
the
minds
of
many
in
this
wavering
age
,
that
I
thought
convenient
to
examine
it
exactly
,
as
far
as
may
consist
with
the
brevity
and
clearness
I
aim
at
in
this
writing
.
To
relate
the
reproches
and
calumnies
of
Romish
Writers
against
our
Ministery
were
endless
and
impertinent
.
The
shorter
and
readiest
way
will
be
,
to
shew
the
truth
and
right
of
our
cause
by
positive
undeniable
arguments
touching
the
lawful
succession
and
due
Ordination
of
our
Clergy
.
This
being
established
,
old
stories
and
slanders
will
fall
of
themselves
.
Who
would
not
think
it
impertinent
in
me
to
take
notice
of
that
very
rude
and
ridiculous
fable
,
of
the
Ordination
of
Parker
and
others
at
the
Naggs-head
in
Cheapside
,
most
vigorously
and
demonstratively
refuted
many
years
ago
by
Mr.
Mason
,
and
unhappily
revived
of
late
by
a
certain
Gentleman
to
his
own
great
shame
and
discredit
of
his
cause
,
being
evidently
convicted
of
Impostures
,
by
the
Lord
Bishop
Bramhal
in
a
separate
Treatise
printed
upon
that
Subject
?
Such
base
stuff
as
this
,
if
suitable
to
ears
possessed
with
fury
and
blind
passion
,
is
unworthy
of
any
mention
or
regard
among
serious
and
sober
Men.
Now
coming
to
the
point
,
after
much
reading
and
serious
consideration
upon
the
matter
,
I
wish
heartily
,
I
could
find
the
succession
of
lawful
Bishops
so
cleer
and
not
interrupted
in
the
Roman
Church
,
from
the
Apostles
times
to
the
Reformation
,
as
we
are
able
to
shew
it
in
ours
from
the
beginning
of
the
Reformation
to
our
own
daies
.
It
shall
not
be
my
present
work
to
take
notice
of
doubts
occurring
touching
the
former
.
It
will
suffice
for
my
purpose
to
demonstrate
,
that
from
the
beginning
of
Henry
the
Eight
his
reign
(
when
no
doubt
was
of
the
legality
of
our
Clergy
)
to
this
day
,
there
has
bin
a
lawful
uninterrupted
succession
and
due
Ordination
of
Bishops
and
other
Inferiour
Clergy
in
the
Churches
of
England
and
Ireland
.
If
the
testimony
of
an
adversary
will
avail
,
we
have
that
of
[
*
](A60334-e18760-b)
*
Cudsem
.
de
desper
.
Calvini
causa
,
Cap.
11.
pag.
108.
Cudsemius
,
who
came
into
England
the
year
1608.
to
observe
the
state
of
our
Church
,
and
the
order
of
our
Universities
.
Concerning
the
state
of
the
Calvinian
Sect
in
England
,
(
saith
he
)
it
so
standeth
,
that
either
it
may
endure
long
or
be
changed
suddainly
,
or
in
a
trice
,
in
regard
of
the
Catholic
order
there
,
in
a
perpetual
line
of
their
Bishops
,
and
the
lawful
succession
of
Pastors
received
from
the
Church
,
for
the
honour
whereof
we
use
to
call
the
English
Calvinists
by
a
milder
term
,
not
Heretics
but
Schismatics
.
Bellarmin
is
peremtory
upon
the
contrary
saying
of
all
the
Reformed
Churches
:
nostri
temporis
haeretici
neutrum
habent
,
id
est
nec
ordinationem
nec
successionem
,
the
Heretics
of
our
times
have
neither
ordination
nor
succession
.
Whatsoever
be
said
of
other
reformed
Churches
,
which
I
leave
to
speak
for
themselves
upon
this
point
,
we
have
cleer
evidences
to
shew
the
falsity
of
the
Cardinals
assertion
as
relating
to
the
Reformed
Church
of
England
,
and
the
more
criminal
as
more
wilful
calumny
of
[
*
](A60334-e18880-b)
*
Bristow
,
Harding
,
Sanders
,
Kellison
apud
Masonli●
.
1.
cap.
2.
Vindiciae
Eccle●ae
Anglicanae
.
Bristow
,
Harding
,
Sanders
,
Howlet
,
Kellison
,
and
other
English
Romanists
,
whose
malice
must
be
Diabolical
,
or
their
ignorance
supine
and
unexcusable
,
in
slandering
their
Country
with
what
they
knew
,
or
easily
might
know
to
be
an
untruth
,
as
that
stranger
Cudsemius
with
due
inquiry
came
to
know
.
For
evidencing
this
point
,
of
so
great
importance
,
[
*
](A60334-e18930-b)
*
Papists
Prisoners
in
Framblingham
Castle
,
in
Queen
Elizabeths
time
related
by
Mr.
Mason
.
1
Book
3.
Chap.
of
his
English
Edition
.
that
it
was
the
cry
of
Papists
to
the
Protestant
Clergy
in
Queen
Elizabeths
time
,
and
is
still
the
challenge
of
many
among
them
,
if
you
can
justify
our
calling
,
we
will
come
to
your
Church
and
be
of
your
Religion
;
I
am
to
premise
first
as
to
matter
of
fact
,
that
in
all
prudence
,
I
am
to
rely
with
more
satisfaction
upon
the
public
authentic
records
of
the
Church
and
state
of
England
,
touching
the
transactions
of
both
,
then
upon
the
report
of
declared
bitter
Enemies
,
such
as
those
of
the
Romish
faction
are
known
to
be
.
Whereas
it
cannot
but
appear
morally
impossible
,
in
any
impartial
judgment
,
that
in
so
grave
,
and
wise
a
Nation
as
England
is
known
to
be
,
the
Lords
and
Officers
of
Church
and
State
,
should
conspire
and
agree
in
deluding
posterity
with
false
records
.
And
on
the
other
side
,
the
Romish
party
is
found
guilty
,
by
uncessant
experiences
of
aspersing
,
without
measure
or
regard
of
truth
,
the
protestant
cause
and
all
defenders
of
it
.
Whereof
the
story
of
Ordination
,
at
the
Nags-head
,
confidently
revived
of
late
by
one
of
a
great
calling
,
and
confuted
to
his
shame
and
confusion
by
the
Lord
Primate
Bramhall
,
may
be
a
conspicuous
evidence
.
To
which
I
could
add
not
a
few
more
of
my
own
experience
and
certain
knowledg
.
They
got
a
great
Person
to
relate
in
Dublin
,
that
I
was
struck
Dumb
at
making
of
my
Declaration
in
the
Church
of
Cashel
,
and
that
I
fell
suddainly
Dead
soon
after
,
going
in
the
Street
.
A
miracle
I
suppose
is
put
by
this
time
into
the
annual
letters
of
Rome
and
Indies
,
to
terrify
others
from
following
my
Example
.
An
other
Person
of
like
quality
was
emploied
to
testifie
,
that
after
my
foresaid
Declaration
made
at
Cashel
,
an
extraordinary
concourse
of
People
being
present
at
it
,
I
went
to
a
Noble-Mans
House
where
my
habitation
was
formerly
,
and
said
Mass
in
it
:
whereas
I
was
not
out
of
the
Arch-Bishops
company
from
that
day
,
until
I
came
to
Dublin
with
a
considerable
number
of
Men
and
Arms
to
guard
me
.
And
after
some
Months
constant
retirement
in
the
Colledg
of
Dublin
,
without
ever
lying
out
of
it
,
or
going
abroad
,
but
seldom
to
the
Castle
,
and
few
houses
of
the
chief
Prelates
and
Nobility
,
an
Irish
Papist
told
confidently
to
one
of
my
Lord
Chancellors
Gentlemen
,
(
who
related
it
to
me
after
)
that
he
saw
me
few
daies
before
saying
Mass
at
Kilkullen
Bridg
(
where
I
was
not
in
some
years
before
that
time
)
after
my
public
Sermon
of
Recantation
at
Dublin
;
and
the
Gentleman
asking
how
that
could
possibly
be
so
,
I
being
in
their
sight
and
company
,
and
never
out
of
Dublin
all
that
time
,
he
took
a
Book
into
his
hand
,
and
swore
by
it
,
that
what
he
said
was
true
.
At
this
very
instant
it
hapned
,
that
I
should
come
out
of
Christ-Church
from
Praiers
in
company
of
an
other
Gentleman
of
the
Colledg
,
and
my
Lord
Chancellors
Gentleman
seeing
me
,
asked
of
the
swearer
whether
he
did
know
me
if
he
saw
me
:
he
answered
,
yea
;
and
asking
whether
I
was
of
those
two
that
went
by
,
he
said
no.
But
being
told
I
was
one
of
them
,
he
confessed
that
he
never
saw
me
before
.
So
punctual
as
this
are
their
reports
of
us
.
If
they
were
but
seldom
,
we
might
take
them
for
mistakes
;
but
seeing
them
so
frequent
,
and
continual
,
we
have
too
much
ground
for
suspecting
a
set
purpose
of
imposing
upon
us
,
especially
their
most
creditable
Doctors
,
teaching
them
,
that
t
is
lawful
to
raise
false
testimonies
in
defence
of
their
credit
,
that
their
opposers
may
not
be
believed
.
The
authors
of
this
godly
Doctrine
,
confessors
and
Preachers
to
Emperours
and
Princes
,
you
may
see
quoted
by
John
Caramuel
,
Titular
Bishop
of
Misia
in
Theologia
fundamentali
,
fundamento
55.
n.
1589.
This
being
so
,
it
appears
how
little
credit
is
due
to
their
testimonies
against
our
cause
and
persons
.
I
premise
secondly
,
that
by
sacred
orders
a
character
indelible
is
given
to
the
person
ordained
whether
Bishop
,
Priest
or
Deacon
,
that
is
to
say
a
spiritual
sign
or
ability
to
certain
functions
uncapable
of
being
taken
away
by
humane
power
,
or
accident
.
So
t
is
defined
in
the
Council
of
Trent
.
sess.
7.
can
.
9.
Si
quis
dixerit
in
tribus
sacramentis
,
Baptismo
sc.
Confirmatione
&
Ordine
,
non
imprimi
characterem
in
anima
,
hoc
est
signum
quoddam
spirituale
&
indelibile
,
unde
ea
iterari
non
possunt
,
anathema
esto
.
If
any
shall
say
that
in
these
three
Sacraments
,
Baptism
,
Confirmation
and
Order
,
a
character
is
not
left
in
the
Soul
,
viz.
a
spiritual
and
undelible
sign
(
which
is
the
cause
they
may
not
be
repeted
)
let
him
be
anathema
.
It
is
not
my
present
business
to
dispute
with
the
Council
,
upon
what
account
it
calls
Confirmation
and
Order
Sacraments
,
but
to
note
,
that
by
it
is
defined
,
that
sacred
orders
do
leave
a
character
indelible
,
and
that
they
ought
not
to
be
reiterated
upon
the
same
person
.
The
same
Doctrine
is
delivered
again
in
the
23.
sess.
3.
can
.
of
the
same
Council
,
adding
,
that
who
was
once
a
Priest
can
never
be
made
a
Layman
.
And
in
the
eighth
Council
of
Toledo
cap.
7.
and
in
the
Council
of
Florence
under
Eugenius
the
4th
in
decre
.
de
unione
.
Hence
follows
saies
Bellarmine
,
that
no
superiour
power
can
hinder
a
Bishop
from
confirming
and
ordaining
,
if
he
pleases
to
do
it
.
And
Peter
Sotus
saies
,
that
doubtless
no
Heresie
,
excommunication
,
or
even
degradation
,
takes
away
the
power
of
Orders
,
tho
the
use
of
them
may
be
unlawful
;
so
as
tho
a
Heretic
,
excommunicated
or
degraded
person
,
sin
in
giving
Orders
,
or
administring
Sacraments
,
yet
the
actions
are
valid
:
for
where
such
a
character
is
,
saies
Bellarmine
,
God
,
in
force
of
a
Covenant
,
doth
concur
to
produce
a
supernatural
effect
,
to
wit
to
give
an
other
Character
even
Episcopal
.
[
*
](A60334-e19340-b)
*
Bellarmine
de
confir
.
cap.
12.
[
*
](A60334-e19350-b)
*
Peter
Soto
lect.
5.
de
inst.
Sacer.
lin.
5
fol.
279.
edit.
diling
.
an.
1560.
[
*
](A60334-e19360-b)
*
Ubicunque
est
talis
character
Deus
ex
pacto
concurrit
ad
effectum
supernaturalem
producendum
.
Bellar.
de
Sacramentorum
effectu
lib.
2.
c.
19.
These
two
premises
supposed
,
for
examining
the
matters
of
fact
,
which
is
the
ground
and
foundation
of
this
work
,
we
are
to
rely
upon
the
public
authentic
Records
of
the
Church
of
England
,
faithfully
produced
by
Mr.
Francis
Mason
,
and
truly
examined
at
the
request
of
Mr.
Fitz
Herbert
,
who
seeing
a
mortal
wound
given
to
the
Romish
calumnies
,
against
the
lawful
ordination
of
English
Clergy
,
by
this
narrative
of
Mr.
Mason
,
desired
that
those
Records
related
by
Mr.
Mason
should
be
shown
to
some
learned
persons
of
the
Romish
communion
;
which
was
accordingly
don
by
the
most
Reverend
Father
in
God
George
Arch-Bishop
of
Canterbury
,
who
having
read
this
challenge
in
Fitz.
Herberts
Book
,
called
to
him
Mr.
Collington
,
then
reputed
Archipresbyter
,
Mr.
Laithwait
,
and
Mr.
Faircloath
Jesuits
,
and
Mr.
Leagume
a
secular
Priest
.
All
these
being
brought
before
the
Arch-Bishop
the
12.
of
May
1614.
in
presence
of
the
Right
Reverend
Bishops
of
London
,
Dunelm
,
Ely
,
Bath
and
Wells
,
Lincolne
,
and
Rochester
,
the
said
Records
were
given
to
them
to
see
,
feel
,
read
,
and
turn
;
and
having
considered
all
exactly
,
they
declared
that
no
exception
could
be
taken
against
that
Book
in
their
opinion
;
and
the
Arch-Bishop
desiring
them
to
signify
so
much
by
letters
to
Fitz
Herbert
,
they
promised
to
do
it
;
as
Mr.
Champney
relates
the
story
.
And
the
same
Records
are
at
this
day
,
and
alwaies
to
be
seen
,
if
men
will
not
be
satisfied
otherwise
then
by
eye-sight
.
Fitz
Herbert
,
Append.
n.
13.
The
Records
produced
by
Mr.
Mason
being
thus
justified
,
we
will
take
our
measures
by
them
to
cleer
this
point
.
First
our
adversaries
allow
us
,
that
the
Bishops
ruling
in
England
at
the
beginning
of
Henry
the
Eighth
his
Reign
,
were
lawful
Bishops
,
and
legally
ordained
according
to
the
Canons
and
rites
of
the
Catholic
Church
.
With
Thomas
Cranmer
Arch-Bishop
of
Canterbury
they
begin
their
quarrel
.
Against
him
,
the
Kings
and
Clergy
of
England
,
Becan
insults
thus
.
Legitimè
consecrati
non
estis
.
A
quo
enim
?
an
à
Rege
?
at
is
consecrandi
potestatem
non
habet
.
An
ab
Episcopo
Cantuariensi
,
vel
aliquo
simili
?
ne
id
quidem
.
Nam
Thomas
Cranmerus
,
qui
sub
Hemico
8ᵒ
Cantuariensem
Episcopatum
obtinuit
,
non
fuit
consecratus
ab
ullo
Episcopo
,
sed
à
solo
Rege
intrusus
&
designatus
;
igitur
quotquot
ab
eo
postea
consceratisunt
,
non
legitime
,
sed
ex
praesumtione
consecrati
sunt
.
You
are
not
lawfully
consecrated
:
for
by
whom
were
you
?
Whether
by
the
King
?
but
he
has
not
power
to
consecrate
:
or
by
the
Bishop
of
Canterbury
,
or
some
other
such
?
neither
that
truly
:
for
Thomas
Cranmer
,
who
under
King
Henry
the
Eighth
obtained
the
Bishopric
of
Canterbury
,
was
not
consecrated
by
any
Bishop
,
but
intruded
and
designed
by
the
King
alone
;
therefore
as
many
as
were
afterward
consecrated
by
him
,
were
not
consecrated
lawfully
but
by
presumtion
.
I
cannot
but
note
Becan's
disingenuity
,
in
deluding
thus
his
Reader
,
as
if
he
would
have
him
believe
,
that
the
Kings
of
England
did
take
upon
them
,
to
consecrate
Bishops
themselve●
,
or
to
thrust
into
the
Government
of
Churches
men
not
consecrated
,
contrary
to
what
he
knew
well
,
or
might
easily
know
to
be
true
,
having
Popes
,
Cardinals
,
Priests
and
Jesuits
to
a●●ertain
him
of
it
,
such
as
were
Clement
the
seventh
,
Paul
the
fourth
,
Cardinal
Allen
,
Parsons
,
Kellison
,
whose
manifold
testimonies
of
Cranmer
to
have
been
a
true
Bishop
Mason
relates
lib.
2.
cap.
7.
adding
for
farther
evidence
this
following
testimony
of
the
time
,
place
,
and
persons
ordaining
him
out
of
the
public
Records
.
Thomas
Cranmerus
consecratus
30.
Martij
,
1533.
24.
Hen.
à
-
Joh.
Lincolniensi
-
Joh.
Exoniensi
-
Hen.
Asaphensi
Against
all
these
evidences
Henry
Fitz
Symon●
takes
up
the
cudgils
in
defence
of
Becan's
assertion
,
that
Cranmer
was
not
consecrated
by
any
Bishop
but
a
meer
Layman
,
intruded
upon
that
see
of
Canterbury
by
Henry
the
Eighth
his
sole
will
.
This
he
promises
to
demonstrate
,
à
gravissimorum
totius
gentis
authorum
monumentis
&
consularibus
actis
,
by
the
testimonies
of
the
most
grave
Authors
of
the
Nation
,
and
public
Act
of
Parliament
.
Seeing
these
big
words
,
and
knowing
upon
what
subject
,
I
could
not
but
sigh
and
grieve
,
remembring
how
these
Rhetoricians
do
delude
poor
credulous
People
with
such
swelling
phrases
,
founding
high
in
the
eares
of
Boies
and
Women
,
and
of
Womanish
weak
Men
:
whereas
being
touched
close
they
are
found
to
be
no
better
than
a
bubble
,
floating
pompously
,
and
containing
nought
but
wind
.
Where
he
promises
the
testimonies
of
the
gravest
Authors
of
the
Nation
,
in
favour
of
his
pretension
,
he
only
brings
one
testimony
:
and
of
whom
?
of
some
impartial
writer
?
No
,
but
of
[
*
](A60334-e20000-b)
*
Sander
.
de
Schism
.
lib.
3.
pag.
296.
Sanders
,
the
most
passionate
and
bitter
Enemy
of
the
reformed
Clergy
that
could
be
named
.
But
even
his
testimony
how
much
to
Fitz
Simons
purpose
?
he
relates
these
words
of
him
:
Henricus
8.
radix
peccati
,
cum
ab
Ecclesia
&
sede
Apostolica
Regnum
suum
divisisset
,
decrevit
ne
quisquam
electus
in
Episcopum
bullas
Pontificias
,
vel
mandatum
Apostolicum
de
consecratione
requireret
,
sed
regium
tantum
diploma
afferret
.
Henry
the
E●ghth
the
source
of
evil
,
having
separated
his
Kingdom
from
the
Church
,
and
from
the
See
Apostolic
,
hath
decreed
,
that
no
Bishop
elect
should
look
for
Bulls
from
the
Pope
for
his
consecration
,
but
only
should
bring
the
Kings
Patent
.
And
here
Fitz
Symons
stops
fraudulently
,
pretending
his
unskilful
Reader
should
understand
by
those
words
,
that
the
King
did
give
the
title
of
Bishops
without
any
consecration
.
But
the
words
following
of
Sanders
do
overthrow
his
purpose
,
which
run
thus
;
Sed
Regium
tantum
diploma
afferret
,
secundum
quod
à
tribus
Episcopis
cum
consensu
metropolitae
ordinatus
,
jubebatur
lege
comitiorum
facta
ad
imitationem
antiquorum
canonum
,
esse
verus
Episcopus
,
nec
alio
modo
ordinatum
pro
Episcopo
agnosci
oportere
,
That
he
should
bring
the
Kings
mandat
,
according
to
which
the
person
ordained
by
three
Bishops
,
with
the
consent
of
the
Metropolitan
,
was
by
Act
of
Parliament
,
made
in
imitation
of
ancient
Canons
,
declared
to
be
a
true
Bishop
,
and
that
any
person
otherwise
ordain'd
should
not
be
taken
for
a
Bishop
.
And
is
this
to
say
that
Henry
the
Eighth
should
give
the
title
of
Bishops
to
,
and
intrude
upon
Churches
,
Persons
without
any
consecration
?
Truly
this
defence
of
Becan
by
Fitz
Symons
,
is
like
the
cause
defended
,
both
guilty
of
fraud
and
disingenuity
,
so
as
we
may
call
it
malae
causae
pejus
patrocinium
,
of
a
bad
cause
a
worse
defence
.
[
*
](A60334-e20140-b)
*
Ke●lison
in
replic
.
contra
Doct.
Sut.
p.
30.
Kellison
is
more
ingenious
,
saying
thus
:
Cranmerum
verè
ordinatum
non
nego
,
quia
ab
Episcopis
Catholicis
munus
consecrationis
accepit
,
ita
&
vixisse
eum
&
mortuum
esse
verum
Episcopum
fateor
.
I
do
not
deny
that
Cranmer
was
truly
ordained
,
having
received
his
ordination
from
Catholic
Bishops
:
so
as
I
confess
he
lived
and
died
a
true
Bishop
.
Let
now
the
Author
of
Britonomachy
,
(
I
mean
Fitz
Symons
)
come
and
reconcile
this
piece
of
Romanomachy
.
In
the
mean
time
,
be
it
concluded
,
that
their
testimonies
against
Cranmer
are
like
those
of
the
false
witnesses
against
Christ
,
which
did
not
agree
together
.
Mark
XIV
.
56.
And
let
that
blessed
Martyr
,
canonized
by
Christ
for
such
,
where
he
declared
blessed
them
that
suffer
persecution
for
justice
,
as
Cranmer
did
for
doing
justice
to
his
King
and
Country
,
in
maintaining
their
right
against
the
tyrannical
usurpations
of
the
Court
of
Rome
,
let
him
I
say
enjoy
in
glory
the
indelible
character
of
Bishop
,
which
all
the
malice
of
his
adversaries
will
never
be
able
to
take
from
him
.
And
let
their
calumny
against
the
Church
of
England
be
confounded
,
wherewith
they
pretend
the
ordination
of
our
Clergy
to
have
been
vitiated
in
that
of
Cranmer
.
By
this
it
appears
,
that
all
Bishops
made
in
King
Henry
the
Eighth
his
reign
,
were
true
and
lawful
Bishops
,
as
being
consecrated
by
three
Bishops
,
and
according
to
the
accustomed
rites
of
the
Catholic
Church
,
it
being
[
a
](A60334-e20290-b)
a
25.
Henr.
8.
c.
20.
enacted
then
,
that
the
Consecrations
should
be
solemnized
with
all
due
circumstance
,
and
moreover
that
the
Consecrators
should
give
to
the
consecrated
all
benedictions
,
ceremonies
,
and
things
requisit
for
the
same
.
And
if
thing
essential
were
abolished
or
omitted
,
certainly
Sanders
speaking
purposely
of
this
point
,
would
not
have
concealed
it
.
But
he
rather
saies
plainly
,
[
b
](A60334-e20330-b)
b
Sanders
de
Schism
.
lib.
3.
p.
29●
.
it
was
King
Henry's
will
,
that
the
ceremony
and
solemn
unction
,
should
as
yet
be
used
in
Episcopal
Consecration
after
the
manner
of
the
Church
.
But
the
[
c
](A60334-e20360-b)
c
●
Mariae
sess.
2.
c.
2.
Statute
of
Qu.
Mary
putteth
the
matter
out
of
all
doubt
,
enacting
,
that
all
such
Divine
service
and
administration
of
Sacraments
,
as
were
most
commonly
used
in
this
Realm
of
England
in
the
last
Year
of
King
Henry
8.
should
be
used
and
frequented
through
the
whole
Realm
of
England
and
all
other
the
Queens
Dominions
,
and
no
other
in
any
other
manner
,
form
,
or
degree
.
The
makers
of
this
statute
were
of
opinion
,
that
Holy
order
was
a
Sacrament
,
and
therefore
was
administred
in
Queen
Mary's
time
,
as
in
King
Henry's
.
They
will
not
pretend
,
that
any
form
essential
was
omitted
in
Queen
Mary's
time
,
and
consequently
must
say
the
same
of
Orders
given
in
King
Henry's
reign
.
What
Bishops
,
when
,
and
by
whom
they
were
consecrated
during
King
Henry
the
8.
his
time
,
Mr.
Mason
relates
out
of
the
public
Records
;
as
Thomas
Cranmer
in
the
Year
1533.
as
above
mentioned
,
next
after
,
Rowland
Lee
Conse
.
B.
of
Lichfield
,
14.
of
Apr.
1534.
by
-
Thom.
Canterb.
-
John
Lincoln
.
-
Christ
.
Sidon
.
George
Brown
Con.
Arch-Bish
.
of
Dub.
19.
Mar.
1535.
by
-
Thom.
Canterb.
-
John
Roffens
.
-
Nichol.
Sarum
.
And
so
of
the
rest
,
until
the
year
1545.
every
one
being
consecrated
by
three
Bishops
,
and
with
the
usual
ceremonies
,
and
the
great
penalty
of
premunire
being
denounced
by
Act
of
[
*
](A60334-e20730-b)
*
2
5.
Henr.
8.
c.
20.
Parliament
against
any
Bishop
consecrating
or
consecrated
otherwise
.
CHAP.
VI.
The
ordination
of
Bishops
,
Priests
and
D●acons
in
King
Edward
the
Sixth
his
time
and
after
,
proved
to
be
legal
and
valid
.
THe
greatest
opposition
is
against
the
ordination
of
our
Clergy
since
the
Reformation
of
the
ordinal
[
a
](A60334-e20790-b)
a
Vasquez
,
to
.
3.
in
3.
p.
disp.
240.
c.
5.
or
ceremonies
of
ordination
in
time
of
King
Edward
the
sixth
of
which
,
Kellison
speaks
thus
;
in
King
Edwards
time
neither
matter
nor
form
of
ordination
was
used
,
and
so
none
were
truly
ordained
.
Against
this
rash
and
slanderous
censure
of
Kellison
,
I
will
produce
the
testimony
of
Vasquez
and
Bellarmine
,
men
of
greater
credit
and
knowledg
touching
the
matter
and
form
of
ordination
.
Vasqu
.
declares
the
matter
of
Episcopal
ordination
to
be
only
the
imposition
of
hands
,
and
the
form
those
words
,
receive
the
●oly
Ghost
,
which
are
said
by
three
Bishops
together
,
&
relates
Major
,
and
Armilla
for
the
same
opinion
,
proving
it
first
out
of
Scripture
,
1
Timot.
IV.
14.
Neglect
not
the
gift
that
is
in
thee
,
which
was
given
thee
by
Prophecy
with
the
laying
on
of
the
hands
of
the
Presbytery
.
Out
of
which
place
[
b
](A60334-e20930-b)
b
Kellis
.
reply
to
Dr.
Sutlif
fol
31.
Vasquez
thus
argues
solidly
,
unde
sequitur
manifeste
eam
mannum
impositionem
esse
materiam
,
ac
proinde
verba
quae
simul
cum
eâ
proferuntur
,
esse
formam
.
Nam
gratia
Sacramentalis
in
ipsa
applicatione
materiae
&
formae
,
&
per
ipsam
confertur
.
Whence
followeth
manifestly
,
that
such
imposition
of
hands
is
the
matter
,
and
consequently
the
words
pronounced
with
it
the
form
:
for
Sacramental
grace
is
conferred
in
the
very
application
of
the
matter
and
form
and
by
it
.
Then
he
proceeds
to
prove
by
testimonies
of
Fathers
,
that
three
Bishops
ought
to
concur
in
the
Ordination
of
a
Bishop
,
&
that
what
is
not
performed
by
all
three
,
belongs
not
to
the
essential
matter
or
forme
.
But
in
all
the
Roman
Pontifical
,
saies
he
,
no
other
ceremony
is
appointed
to
be
performed
by
three
Bishops
,
but
only
the
imposition
of
hands
,
therefore
that
alone
must
be
the
matter
,
and
consequently
only
the
words
pronounced
with
it
the
form
of
Episcopal
Ordination
.
That
three
Bishops
are
necessary
for
ordaining
a
Bishop
,
(
which
was
a
foundation
laid
by
him
for
the
former
argument
)
,
he
proves
,
first
by
the
the
testimony
of
Pope
Anacletus
,
[
*
](A60334-e20980-b)
*
Anaclet
.
in
Epist.
2
decretali
,
c
2.
Anicetus
,
Damas.
&
alnapod
Valgoez
.
243.
c.
6.
an.
63.
affirming
that
the
first
Arch-Bishop
of
Jerusalem
,
James
called
the
just
,
Brother
of
the
Lord
according
to
the
flesh
,
was
ordained
by
Peter
,
James
,
and
John
Apostles
,
giving
therein
a
rule
to
successors
,
that
a
Bishop
should
not
be
ordained
by
less
then
three
Bishops
.
Anacletus
adds
,
that
he
learned
so
much
from
St.
Peter
,
by
whom
he
was
himself
Priested
.
Secondly
,
Pope
Anicetus
delivers
the
same
,
adding
it
was
so
practiced
instituente
Domino
,
by
the
institution
of
Christ
.
Thirdly
,
he
alledges
the
first
Council
of
Nice
,
with
several
other
Councils
and
Fathers
to
the
same
purpose
.
If
you
oppose
,
that
the
foresaid
words
,
Receïve
the
Holy
Ghost
are
too
general
for
a
form
to
ordain
a
Bishop
:
he
answers
,
that
being
pronounced
by
three
Bishops
laying
their
hands
upon
the
Person
ordained
,
they
specify
the
degree
of
a
Bishop
,
since
thereby
they
signifie
,
that
they
receive
him
to
their
own
proper
order
and
degree
:
the
conjunction
of
three
Bishops
laying
their
hands
upon
the
person
ordained
,
being
only
proper
to
the
ordaining
of
a
Bishop
,
as
he
proves
Disp.
243.
c.
6.
Thus
much
[
a
](A60334-e21100-b)
a
Vasquez
,
Disp.
246.
n.
60.
Vasquez
touching
the
matter
and
form
of
Episcopal
ordination
.
[
b
](A60334-e21130-b)
b
Pellar
.
de
Sacra
.
in
Gen.
lib.
1.
c.
18.
Bellarmine
contributes
not
little
to
the
proof
of
this
verity
(
tho
with
less
coherence
to
another
Doctrine
he
supposes
,
as
I
will
declare
after
.
)
For
speaking
of
Sacraments
in
general
,
he
saies
,
that
all
Sacraments
of
the
new
Law
are
composed
of
visible
things
as
matter
,
and
of
words
,
as
form
.
And
[
c
](A60334-e21150-b)
c
Idem
de
Sacra
.
ordinis
.
c.
9.
coming
to
speak
of
Holy
Order
,
which
he
supposes
to
be
a
Sacrament
,
he
saies
that
there
is
no
mention
in
Scripture
of
any
visible
sign
that
may
be
a
matter
of
it
,
but
only
the
imposition
of
hands
.
Whence
it
follows
,
that
holy
Order
being
of
Divine
institution
,
and
declared
in
Scripture
,
as
he
proves
well
,
the
essential
constitutes
of
it
must
be
likewise
in
Scripture
.
And
therefore
no
other
visible
sign
or
matter
proportionable
for
it
being
in
Scripture
,
it
followeth
that
only
the
imposition
of
hands
must
be
the
matter
of
it
.
How
well
this
agrees
with
what
Bellarmine
in
the
same
place
supposes
,
but
proves
not
,
that
in
the
Ordination
of
a
Priest
,
not
only
the
imposition
of
hands
,
but
also
the
delivering
of
the
chalice
and
patin
belong
to
the
essential
matter
,
let
him
consider
.
He
quotes
Dominic
Soto
,
and
others
saying
,
that
the
delivering
the
chalice
with
Wine
,
and
the
patin
with
Bread
,
is
the
only
matter
,
and
the
words
pronounced
by
the
Bishop
delivering
them
,
is
the
form
of
Ordination
of
the
Priest
,
the
words
are
these
,
accipe
potestatem
offerendi
Sacrificium
,
take
power
of
offering
a
Sacrifice
.
Bellarmine
proves
efficaciously
,
that
the
imposition
of
hands
is
a
matter
essential
to
Ordination
,
but
supposes
without
exhibiting
any
proof
of
it
,
that
the
delivering
of
the
chalice
and
patin
is
also
a
part
essential
of
the
matter
,
saying
against
Sotus
,
that
not
only
the
delivering
of
the
Instruments
,
but
also
the
imposition
of
hands
,
is
a
matter
essential
in
the
ordination
.
This
I
say
seems
not
to
agree
well
with
what
he
said
before
,
that
in
Scripture
no
mention
was
made
of
any
Symbol
,
that
could
be
taken
for
a
matter
of
Ordination
,
but
only
the
imposition
of
hands
.
And
truly
the
proof
he
alledges
out
of
Sotus
or
others
,
that
the
words
of
their
Pontifical
,
accipe
potestatem
offerendi
Sacrificium
provivis
&
defunctis
,
are
contained
in
those
others
of
our
Saviour
at
the
last
Supper
,
hoc
facite
in
meam
commemorationem
,
Do
this
in
remembrance
of
me
,
is
notoriously
weak
:
gratis
dicitur
,
gratis
negatur
;
as
t
is
said
without
ground
,
so
it
may
be
denied
without
regard
.
Now
as
to
the
form
of
Ordination
[
*
](A60334-e21270-b)
*
Bellar.
de
Sacramento
Ordinis
lib.
1.
c.
9.
Bellarmine
tells
us
,
that
all
agree
in
taking
for
form
the
words
that
are
pronounced
by
the
minister
when
he
exhibits
the
sensible
signs
or
matter
,
he
adds
,
that
tho
the
Scripture
doth
not
mention
particular
words
to
be
pronounced
in
each
order
,
yet
the
ancient
Fathers
of
the
Church
,
Ambrose
,
Jerome
,
and
Augustine
,
do
expresly
teach
,
that
a
forme
of
words
suitable
to
each
Order
is
required
,
and
was
practiced
so
in
the
ancient
Roman
Ordinals
,
and
so
is
practiced
to
this
day
in
the
Ordinal
of
the
Church
of
England
,
which
in
King
Edward
the
sixth
his
time
was
disposed
according
to
the
more
qualified
ancient
Ordinals
used
in
the
Catholic
Church
.
In
the
Ordination
of
Deacons
,
the
Bishop
laies
his
hands
severally
upon
the
Head
of
every
one
of
them
,
kneeling
before
him
,
saying
,
Take
thou
authority
to
execute
the
office
of
a
Deacon
in
the
Church
of
God
committed
unto
thee
,
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
&c.
After
delivering
to
every
one
of
them
the
New
Testament
,
he
saith
,
Take
thou
authority
to
read
the
Gospel
in
the
Church
of
God
,
and
to
preach
the
same
,
if
thou
be
thereto
licensed
by
the
Bishop
himself
.
In
ordaining
Priests
,
the
Bishop
,
with
the
Priests
present
,
do
lay
their
hands
severally
upon
the
Head
of
every
one
that
receiveth
the
order
of
Priesthood
,
the
Receivers
kneeling
,
and
the
Bishop
saying
,
Receive
the
Holy
Ghost
for
the
office
and
work
of
a
Priest
in
the
Church
of
God
now
committed
unto
thee
by
the
imposition
of
our
hands
:
whose
Sins
thou
do'st
forgive
,
they
are
forgiven
;
and
whose
Sins
thou
do'st
retain
,
they
are
retained
;
and
be
thou
a
faithful
dispenser
of
the
word
of
God
and
of
his
holy
Sacraments
,
in
the
Name
of
the
Father
and
of
the
Son
and
of
the
Holy
Ghost
.
In
the
consecration
of
Bishops
,
the
Archbishop
and
Bishops
present
,
do
lay
their
hands
upon
the
Head
of
the
elected
Bishop
kneeling
before
them
and
the
Archbishop
,
saying
,
Receive
the
Holy
Ghost
for
the
office
and
work
of
a
Bishop
in
the
Church
of
God
now
committed
unto
thee
,
by
the
imposition
of
our
hands
,
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
Amen
.
And
remember
that
thou
stir
up
the
Grace
of
God
which
is
given
thee
by
this
imposition
of
our
hands
:
for
God
has
not
given
us
the
Spirit
of
fear
,
but
of
power
,
and
love
and
soberness
.
The
Church
of
England
being
thus
exact
in
observing
the
form
and
matter
essential
to
holy
Orders
,
it
appears
how
rash
and
false
was
Kellison
,
in
saying
,
that
in
King
Edwards
time
neither
matter
nor
form
of
Ordination
was
used
.
How
vain
and
windy
[
*
](A60334-e21450-b)
*
Fitz
Symons
Britonomach
.
p.
3●9
.
Fitz
Symons
his
flourish
,
cum
in
Sacramento
mutatur
materia
,
forma
,
intentio
faciendi
quod
facit
Ecclesia
,
quae
ejus
essentiam
conficiunt
,
desinit
esse
Sacramentum
,
omnium
qui
ante
te
vixerunt
,
tecum
vivunt
,
&
post
te
victuri
sunt
,
orthodoxe
sentientium
consensu
.
When
in
the
Sacrament
the
matter
,
form
,
and
intention
of
doing
what
the
Church
do's
(
which
make
up
the
essence
of
it
)
are
changed
,
it
ceases
to
be
a
Sacrament
,
by
the
common
consent
of
all
Catholics
that
lived
before
you
,
do
live
with
you
,
and
after
you
shall
live
.
Truly
Fitz
Symons
seem'd
to
study
more
how
his
phrase
should
be
round
and
sounding
,
then
to
furnish
it
with
sense
and
truth
,
so
as
without
injury
I
may
say
here
of
him
,
dat
sine
mente
sonum
.
Setting
aside
what
belongs
to
the
matter
and
form
;
who
told
Fitz
Symons
that
the
Ministers
of
the
Church
of
England
in
the
administration
of
Sacraments
have
not
an
intention
to
do
what
the
true
Church
of
God
do's
?
And
tho
their
intention
were
to
do
expresly
what
their
own
Church
of
England
do's
and
not
what
the
Church
of
Rome
,
Bellarmin
declares
that
not
to
be
an
alteration
annulling
the
Sacrament
:
non
est
opus
intendere
quod
facit
Ecclesia
Romana
,
sed
quod
facit
vera
Ecclesia
quaecunque
illa
sit
,
vel
quod
Christus
instituit
,
vel
quod
faciunt
Christiani
;
imo
si
quis
intendat
facere
,
quod
aliqua
Ecclesia
particularis
&
falsa
,
ut
Genevensis
,
&
intendat
non
facere
quod
Ecclesia
Romana
,
respondeo
etiam
id
sufficere
:
nam
qui
intendit
facere
quod
Ecclesia
Genevensis
,
intendit
facere
quod
Ecclesia
universalis
:
It
is
not
necessary
,
saies
Bellarmin
,
to
have
an
intention
of
doing
what
the
Church
of
Rome
do's
,
but
what
the
true
Church
which
soever
that
be
:
nay
if
he
should
intend
to
do
what
some
particular
false
Church
which
he
thinks
to
be
true
,
as
that
of
Geneva
(
saith
the
Cardinal
)
even
that
will
suffice
:
for
he
that
intends
to
do
what
the
Church
of
Geneva
[
*
](A60334-e21600-b)
*
Bellar.
de
Sacra
.
in
Gen.
lib.
2.
c.
27.
do's
,
intends
to
do
what
the
Universal
Church
do's
,
of
which
he
believes
the
Church
of
Geneva
to
be
a
member
.
Then
Fitz
Symons
was
mistaken
when
he
said
,
that
the
supposed
alteration
in
the
intention
of
the
Ministers
did
annul
the
Sacrament
by
consent
of
all
Catholics
,
if
he
will
not
have
Bellarmine
to
be
put
out
of
that
number
;
not
to
take
notice
of
his
extravagancy
in
making
the
intention
of
the
Minister
,
an
essential
constitute
of
the
Sacrament
,
nor
of
the
dismal
confusion
and
discomfort
he
brings
upon
his
proselytes
,
by
making
the
effects
of
Sacraments
depending
upon
the
foresaid
intention
,
whereof
no
Man
receiving
a
Sacrament
can
have
a
full
certainty
:
the
words
of
the
Minister
I
can
hear
and
his
action
I
can
see
,
but
of
his
intention
I
can
never
be
entirely
assured
.
Then
if
the
matter
and
form
of
Order
necessary
and
essential
be
retained
in
our
Church
,
as
we
have
seen
,
and
no
reasonable
doubt
is
left
of
the
intention
of
our
Ministers
to
do
what
the
Church
of
England
do's
(
which
according
to
Bellarmin's
supposition
now
mentioned
is
sufficient
,
)
How
comes
Fitz
Symons
to
say
,
that
in
the
matter
,
and
form
,
and
intention
of
our
Ministers
,
such
alteration
is
made
as
annulls
our
Sacraments
?
CHAP.
VII
.
How
far
the
form
of
Ordination
used
in
the
Church
of
England
,
agrees
with
that
of
the
ancient
C●●rch
,
declared
in
t●e
fourth
Council
of
Carthage
,
and
how
much
the
form
prescribed
by
t●e
Roman
Pontifical
of
this
time
,
differs
from
the
ancient
f●rm
.
AS
in
many
other
points
,
so
in
this
of
Crdination
especially
,
I
cannot
but
admire
how
bold
the
Romish
Writers
are
in
imposing
upon
the
ignorant
,
that
themselves
are
the
observers
of
antiquity
,
and
the
Reformed
Churches
the
contemners
of
it
:
whereas
indeed
the
main
purpose
of
the
Reformation
was
,
to
cut
off
the
superstitious
innovations
of
the
Romish
Church
,
and
sti●k
to
the
Christian
simplicity
and
gravity
of
the
Primitive
Apostolic
Church
.
This
will
appear
evidently
by
comparing
the
present
form
of
Ordination
used
in
the
Church
of
England
,
with
the
most
qualified
of
ancient
formularies
established
in
the
fourth
Council
of
Carthage
,
celebrated
by
214.
Fathers
(
whereof
St.
Augustine
was
one
)
in
the
year
398.
Honorius
and
Arcadius
being
Emperours
,
of
which
Council
Baronius
gives
this
honorable
Character
,
Extitit
hujusmodi
Carthaginense
Concilium
,
veluti
Ecclesiasticae
promtuarium
disciplinae
,
non
quidem
recens
inventae
,
sedantiquioribus
[
*
](A60334-e21820-b)
*
Baron
.
An.
393.
n.
68.
usu
receptae
,
atque
ad
pristinam
consuetudinem
revocatae
.
This
Council
of
Carthage
was
as
it
were
a
treasure
of
Ecclesiastic
Discipline
,
not
newly
invented
,
but
used
by
the
ancient
,
and
restored
to
the
former
custom
.
He
adds
that
this
Council
was
taken
as
a
pattern
by
the
other
Churches
,
both
Eastern
and
Western
.
I
have
perused
carefully
this
Council
,
and
conferred
it
with
our
form
of
ordination
set
down
in
the
Book
of
Common
Praiers
,
as
also
with
the
form
of
Ordination
used
in
the
Roman
Church
,
as
contained
in
their
latter
Po●tifical
,
published
by
Autority
of
Pope
Clement
the
8.
&
printed
at
Rome
in
the
year
1595.
Clement
complains
of
many
errors
crept
into
the
former
Pontificals
,
and
purposes
to
mend
them
in
this
latter
according
to
the
rule
of
ancient
integrity
:
for
which
purpose
,
it
seems
,
no
better
rule
could
be
taken
then
the
foresaid
Council
of
Carthage
,
for
the
reasons
aforesaid
of
Baronius
.
Now
if
we
shew
,
that
our
form
of
Ordination
is
more
agreeable
to
that
of
the
Council
of
Carthage
,
then
the
form
prescribed
in
the
Roman
Pontifical
,
we
shall
prove
that
we
stand
for
the
most
warrantable
antiquity
,
and
consequently
for
right
in
this
point
.
I
will
not
dispute
now
about
those
called
inferiour
Orders
in
the
Roman
Church
,
both
because
none
will
pretend
them
to
be
essential
to
Church
Discipline
,
and
the
duties
appropriated
to
them
are
performed
in
both
Churches
,
sometimes
by
persons
constituted
in
no
order
,
and
sometimes
by
those
in
sacred
Orders
.
I
will
therefore
only
treat
of
the
three
sacred
orders
proposed
by
Suarez
,
out
of
Optatus
Milevitanus
,
as
necessary
to
the
constitution
of
Ecclesiastical
Hierarchy
,
to
wit
Bishops
,
Priests
,
and
Deacons
.
And
beginning
with
Deacons
,
the
said
Council
in
the
fourth
chapter
hath
only
these
words
,
Diaconus
cum
ordinatur
,
solus
Episcopus
,
qui
eum
benedicit
,
manum
super
caput
illius
ponat
,
quia
non
ad
sacerdotium
sed
ad
ministerium
consecratur
.
When
a
Deacon
is
ordained
,
only
the
Bishop
,
who
blesseth
or
ordaineth
him
,
is
to
lay
his
hand
on
his
Head
,
because
he
is
not
ordained
to
Priesthood
but
to
ministery
.
Here
we
have
three
things
declared
,
the
Minister
,
the
matter
,
the
order
:
the
Minister
is
only
the
Bishop
:
the
matter
or
the
exteriour
sign
,
is
the
imposition
of
hands
:
the
form
is
not
described
in
particular
,
but
is
included
in
the
word
benedicit
:
for
to
bless
here
is
nothing
else
but
to
pronounce
the
words
by
which
the
power
of
this
order
is
conferred
to
the
Person
ordained
;
all
which
is
exactly
performed
in
the
Ordinationof
Deacons
by
the
Church
of
England
,
as
we
have
seen
in
the
Chapter
precedent
.
Now
touching
the
Ordination
of
Priests
,
the
Council
decrees
thus
,
Presbyter
cum
ordinatur
,
Episcopo
eum
benedicente
,
&
manum
super
caput
illius
tenente
,
etiam
omnes
Presbyteri
qui
praesentes
sunt
manus
suas
juxta
manus
Episcopi
super
Caput
illius
teneant
.
When
a
Priest
is
ordained
,
the
Bishop
blessing
him
and
laying
his
hand
on
his
Head
,
the
Priests
present
are
likewise
to
lay
their
hands
on
his
Head
together
with
the
Bishops
hands
.
Of
this
decree
likewise
the
Church
of
England
is
as
observant
,
as
the
Roman
is
negligent
:
for
in
their
present
Pontifical
above
mentioned
of
Clement
the
Eighth
,
I
see
no
mention
made
of
what
the
Council
decrees
,
that
the
Priests
present
should
lay
their
hands
together
with
the
Bishops
hands
upon
the
Head
of
him
that
is
to
be
Priested
,
and
their
practice
goes
accordingly
.
But
in
lieu
of
this
ceremony
decreed
by
the
Council
of
Carthage
,
I
find
many
others
substituted
in
the
foresaid
Pontifical
of
which
the
Council
makes
no
mention
,
such
as
those
about
the
amict
,
albe
,
girdle
,
maniple
,
stole
,
cope
,
candles
,
crosses
,
oil
,
and
the
like
.
And
which
is
more
remarkable
,
the
Council
makes
no
mention
of
that
great
and
chief
ceremony
used
in
the
Roman
Church
and
appointed
in
the
aforesaid
Pon●ifical
,
and
wherein
some
of
their
Authors
will
have
the
very
essence
of
Priestly
ordination
to
consist
,
as
we
have
seen
above
out
of
Bellarmin
,
that
the
Bishop
is
to
deliver
to
the
person
to
be
Priested
,
after
having
anointed
his
hands
with
holy
Oil
,
the
Chalice
with
wine
and
water
,
and
the
Patin
over
it
with
the
hoast
or
wafer
,
saying
,
Accipe
potestatem
offerre
Sacrificium
Deo
,
missasque
celebrare
tam
pro
vivis
,
quam
per
defunctis
,
Receive
power
to
offer
sacrifice
unto
God
,
and
to
celebrate
Mass
for
the
living
and
the
dead
.
If
this
ceremony
were
so
essential
,
or
the
power
of
sacrificing
were
so
inherent
to
Priestly
ordination
,
as
the
present
Church
of
Rome
will
have
it
to
be
,
certainly
that
grave
and
venerable
Council
of
Carthage
would
not
have
passed
it
over
with
so
deep
a
silence
,
when
it
descended
to
particularize
the
duties
and
performances
of
inferiour
Ministers
not
so
necessary
as
those
of
Priests
,
as
may
be
seen
in
the
ensuing
Chapters
of
that
Council
from
the
fifth
chapter
forward
.
Finally
touching
the
Ordination
of
Bishops
,
the
aforesaid
Council
of
Carthage
has
these
words
,
Episcopus
cum
ordinatur
,
duo
Episcopi
ponant
&
teneant
Evangeliorum
Codicem
super
Caput
&
cervicem
ejus
,
&
uno
super
eum
fundente
benedictionem
,
reliqui
omnes
Episcopi
qui
adsunt
manibus
suis
Caput
ejus
tangant
.
When
a
Bishop
is
ordained
,
let
two
Bishops
put
and
hold
the
Book
of
the
Gospels
over
his
head
and
neck
,
and
one
blessing
him
,
let
all
the
other
Bishops
that
are
there
present
touch
his
Head
with
their
hands
.
Here
three
things
are
required
,
the
giving
or
placeing
of
the
Book
,
the
imposition
of
hands
,
and
the
blessing
to
be
given
,
whereof
the
placeing
of
the
Book
is
no
essential
part
,
as
[
*
](A60334-e22130-b)
*
Vasquez
in
3.
p.
disp.
240.
w.
63.
Vasquez
declares
,
and
so
both
Churches
deviate
somthing
from
the
form
mentioned
:
for
if
we
are
to
believe
Vasquez
,
and
the
Pontifical
he
quotes
,
the
Book
of
the
Gospel
is
put
upon
the
shoulders
of
the
Bishop
consecrated
,
not
by
the
Bishops
consecrating
,
but
by
one
of
the
Chaplains
;
and
he
relates
out
of
Pope
Clement
,
that
anciently
it
was
performed
by
the
Deacons
,
who
are
no
Ministers
of
this
Order
.
Neither
do
I
find
by
Mr.
Mason
,
that
the
Pontifical
he
saw
,
do's
contradict
what
Vasquez
saies
;
yet
I
find
it
otherwise
,
in
the
Roman
Pontifical
forementioned
of
Clement
the
Eighth
,
to
be
seen
in
the
Library
of
Dublin
University
;
where
it
is
ordered
,
that
the
Bishop
consecrating
,
together
with
the
Bishops
assisting
to
help
him
,
do
place
the
Book
over
the
neck
and
the
shoulders
of
the
Bishop
consecrated
,
without
saying
any
word
,
one
of
the
Chaplains
of
the
Bishop
elect
kneeling
behind
him
,
and
holding
the
Book
,
until
it
be
given
to
his
hands
;
and
then
the
Bishop
consecrating
,
and
the
other
Bishops
assisting
him
,
do
touch
with
both
their
hands
the
head
of
the
Bishop
elect
,
saying
,
Accipe
Spiritum
Sanctum
,
Receive
the
Holy
Ghost
.
And
in
supposition
that
the
mode
of
placeing
the
Book
is
not
essential
to
this
Ordination
,
certainly
the
form
prescribed
by
the
Church
of
England
in
this
particular
is
very
decent
and
apposite
to
the
purpose
of
this
action
:
the
Arch-Bishop
,
or
other
Bishop
consecrating
,
delivering
the
Bible
to
the
Bishop
consecrated
,
saying
,
give
heed
unto
reading
,
exhortation
and
Doctrine
,
with
other
wholesome
admonitions
touching
his
pastoral
duty
.
Now
touching
the
essential
parts
of
this
ordination
,
which
do
consist
in
the
imposition
of
hands
as
matter
,
and
the
benediction
,
or
words
pronounced
by
the
Bishop
consecrating
,
as
form
,
the
Church
of
England
is
exact
in
observing
the
form
prescrib'd
by
the
foresaid
Council
of
Carthage
;
since
it
orders
,
that
all
the
Bishops
present
should
lay
their
hands
upon
the
Bishop
elect
,
and
only
the
Arch-Bishop
or
Bishop
consecrating
,
should
bless
or
pronounce
the
words
of
the
form
,
saying
,
Receive
the
Holy
Ghost
for
the
office
and
work
of
a
Bishop
in
the
Church
of
God
now
committed
unto
thee
,
by
the
imposition
of
our
hands
,
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ch●st
.
Here
the
Roman
Pontifical
deviates
from
the
foresaid
form
prescribed
by
the
Council
of
Carthage
,
ordering
,
that
both
the
Bishop
consecrating
and
the
Bishops
assisting
should
pronounce
the
words
of
the
form
,
saying
,
Accipe
Spiritum
Sanctum
.
By
this
we
see
,
how
exact
the
Church
of
England
is
,
in
observing
all
the
essential
and
necessary
parts
and
ceremonies
prescrib'd
,
by
that
renowned
Council
of
Carthage
,
for
the
ordination
of
Bishops
,
Priests
,
and
Deacons
.
As
for
other
ceremonies
not
essential
,
the
Council
of
Trent
it self
declares
,
that
even
in
the
administration
of
Sacraments
(
whereof
they
will
have
Orders
to
be
a
part
)
they
may
be
altered
by
the
Church
,
as
the
condition
of
matters
,
times
and
places
may
require
.
Neither
is
this
to
be
understood
of
the
Church
Universal
,
congregated
in
a
general
Council
only
,
but
also
of
each
particular
Church
;
whence
proceeded
the
great
variety
of
Rites
,
in
things
indifferent
,
amongst
the
ancient
,
and
even
modern
Christians
of
several
places
and
orders
,
approved
by
that
grave
sentence
of
[
a
](A60334-e22340-b)
a
Lib.
1.
Epist.
41.
Gregory
the
Great
,
in
una
fide
nihil
ossicit
Sanctae
Ecclesiae
consuetudo
diversa
.
And
as
the
Roman
Church
upon
this
account
introduces
new
rites
,
why
may
not
that
of
England
abolish
others
,
especially
such
as
are
found
to
be
superstitious
?
for
which
the
[
b
](A60334-e22380-b)
b
Distinct.
63.
Quia
Canon
law
giveth
this
warrant
,
Docemur
exemplo
Ezechiae
frangentis
serpontem
aeneum
,
quae
in
superstitionem
vertuntur
,
illa
sine
tarditate
aliqua
,
&
cum
magna
autoritate
à
posteris
destrui
posse
.
We
are
taught
by
example
of
Hezechias
,
that
such
things
as
turn
to
superstition
,
may
be
without
delay
,
and
with
autority
extirpated
in
after
ages
.
As
a
good
husband
cuts
off
,
not
only
rotten
,
but
superfluous
branches
,
that
may
suck
away
the
sap
from
the
main
tree
;
so
any
Church
that
is
free
and
independent
(
such
as
this
of
England
is
)
may
cut
off
superstitious
and
superfluous
rites
and
ceremonies
,
which
by
their
multiplicity
may
distract
both
the
Ministers
and
Congregation
,
and
take
their
attention
from
the
main
object
of
their
devotion
.
And
certainly
who
ever
considers
the
vast
number
of
ceremonies
used
now
by
the
Roman
Church
and
prescribed
in
their
Pontifical
,
will
find
it
a
task
not
easie
for
even
a
good
capacity
to
comprehend
and
practice
them
all
,
and
very
hard
to
think
of
elevating
the
mind
withall
to
praier
or
meditation
.
CHAP.
VIII
.
How
far
the
Church
of
England
do's
agree
with
the
Romish
in
matter
of
Ordination
;
wherein
they
differ
;
and
how
absur'd
the
pretention
of
Romanists
is
,
that
our
difference
herein
with
them
should
annul
our
orders
.
AS
the
Church
of
England
did
not
think
convenient
to
follow
that
of
Rome
,
in
all
their
superfluous
ceremonies
,
especially
such
of
them
as
are
noxious
,
and
opposite
to
the
sincerity
of
Christian
discipline
;
so
it
do's
not
grudg
to
go
along
and
conform
with
them
,
in
what
they
retain
of
ancient
integrity
.
In
many
things
we
agree
with
them
.
First
,
that
only
Bishops
are
to
give
Orders
.
Secondly
,
that
none
be
promoted
to
Orders
without
the
title
of
a
benefice
,
or
sufficient
patrimony
(
which
is
far
more
exactly
observed
in
the
English
then
in
the
Romish
Church
.
)
Thirdly
,
that
the
persons
to
be
Ordained
be
examined
as
to
behaviour
and
ability
.
Fourthly
,
that
certain
times
and
daies
are
appointed
for
Ordination
.
Fifthly
,
that
the
persons
to
be
ordained
,
ought
to
appear
in
the
Church
.
Sixthly
,
that
they
receive
their
Orders
on
their
knees
.
Seventhly
,
that
they
receive
the
Communion
.
All
this
is
commonly
observ'd
in
both
Churches
(
but
more
exactly
and
indispensibly
in
the
English
)
as
to
Orders
in
general
.
Now
as
to
particular
Orders
;
we
agree
in
the
following
points
,
as
to
Deacons
.
First
,
that
the
Arch-Deacon
presents
them
to
the
Bishop
.
Secondly
,
that
the
Bishop
enquires
of
the
Arch-Deacon
,
whether
he
knows
them
to
be
worthy
of
that
Order
.
Thirdly
,
that
the
Bishop
admonishes
the
Congregation
,
that
if
any
person
has
any
thing
to
say
against
them
,
he
should
declare
it
.
Fourthly
,
that
the
Bishop
instructs
them
in
the
duty
they
are
to
perform
.
Fifthly
,
that
litanies
are
said
,
and
the
Bishop
exhorts
the
Congregation
to
pray
for
the
Persons
to
be
ordained
,
that
they
may
be
fit
Ministers
in
that
sacred
Order
.
Sixthy
,
that
the
Bishop
gives
them
the
Book
of
the
Gospels
,
and
power
to
read
them
in
the
Church
of
God
.
Seventhly
,
that
one
of
the
Deacons
newly
ordained
should
read
the
Gospel
.
Herein
we
agree
.
But
we
differ
from
the
Roman
Church
.
First
,
where
they
add
to
the
litanies
the
invocation
of
Saints
and
Angels
.
Secondly
,
where
power
is
given
to
the
Deacons
to
read
the
Gospels
for
the
dead
.
Thirdly
,
that
what
is
not
expresly
delivered
by
the
Roman
formulary
,
is
more
clearly
expressed
by
the
English
.
As
for
example
,
the
Order
of
Deacons
in
the
former
is
given
by
these
words
,
Receive
the
Holy
Ghost
for
power
to
resist
the
Devil
and
his
temtations
in
the
Name
of
the
Lord
,
which
being
too
general
,
and
common
to
all
Christians
,
is
made
more
proper
and
apposite
to
the
function
of
Deacons
,
by
these
other
words
used
in
the
English
ordinal
,
Receive
autority
to
exercise
the
work
of
a
Deacon
in
the
Church
of
God
committed
to
thee
,
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Fourthly
,
that
we
red●ce
the
tedious
variety
of
vestments
and
ceremonies
used
in
the
Roman
Church
,
to
a
more
grave
and
decent
form
,
and
more
suitable
to
Christian
simplicity
.
As
to
the
order
of
Priesthood
,
agreeing
with
them
in
the
essential
parts
of
the
matter
and
form
,
and
some
indifferent
ceremonies
,
we
differ
from
them
.
First
,
that
a
Priest
with
them
is
anointed
with
Oil.
Secondly
,
that
power
is
given
him
to
offer
a
proper
sacrifice
,
and
really
propitiatory
,
as
well
for
the
dead
as
for
the
living
,
of
all
which
no
mention
is
made
in
the
aforesaid
Council
of
Carthage
.
Thirdly
,
that
with
them
only
the
Bishop
laies
his
hand
on
the
head
of
the
Priest
to
be
ordained
;
but
with
us
all
the
Priests
present
do
lay
their
hands
upon
his
head
together
with
the
Bishops
hands
,
according
to
the
express
order
of
the
Council
of
Carthage
.
Finally
touching
the
Ordination
of
Bishops
,
agreeing
with
them
in
the
essential
parts
of
matter
and
form
,
belonging
to
that
Order
,
and
in
some
accidentaly
ceremonies
,
as
before
declared
,
we
disagree
with
them
in
some
considerable
superstructures
.
First
,
that
in
both
Churches
a
mandate
is
required
for
receiving
this
order
;
but
in
the
Romish
from
the
Pope
,
in
the
English
from
the
King
.
Secondly
,
in
both
Churches
an
Oath
is
required
,
which
in
the
Romish
is
in
favour
of
the
Pope
,
in
the
English
in
favour
of
the
King
.
Thirdly
,
in
both
Churches
an
examen
is
premis'd
;
and
tho
the
Romish
pretends
to
follow
the
Council
of
Carthage
herein
,
yet
they
insert
their
decretal
Epistles
and
obedience
to
be
performed
to
the
Bishop
of
Rome
,
whereof
no
mention
is
made
in
that
Council
.
Fourthly
,
they
use
an
heap
of
vestments
and
ceremonies
,
of
which
neither
the
Apostles
,
nor
primitive
Church
ever
had
notice
,
which
are
too
tedious
to
relate
,
and
more
to
practice
.
Finally
and
chiefly
they
demand
a
new
Symbol
or
Creed
,
coined
in
the
Council
of
Trent
,
to
be
professed
by
him
that
is
to
be
ordained
Bishop
,
containing
among
other
articles
,
Transubstantiation
,
Purgatory
,
Indulgences
,
obedience
to
the
Pope
of
Rome
,
articles
never
mentioned
by
the
Apostles
,
nor
by
the
ancient
Creeds
,
nor
by
the
Council
of
Carthage
,
nor
by
any
of
the
four
first
general
Councils
.
Now
Reader
consider
,
how
rude
and
rash
are
the
cries
of
the
vulgar
Romish
writers
and
preachers
against
our
Orders
,
as
invalid
for
not
conforming
with
the
whole
heap
of
their
ceremonies
,
tho
in
the
substantial
and
essential
parts
we
agree
.
For
besides
the
intrinsic
falsity
of
their
assertion
,
it
brings
a
manifest
ruine
and
nullity
upon
all
their
own
Orders
;
since
both
we
and
they
suppose
,
that
inferiour
Orders
may
not
be
given
,
but
by
the
Bishops
,
and
Bishops
may
not
be
made
but
by
other
true
and
lawful
Bishops
.
Then
if
the
whole
bulk
of
ceremonies
&
requisites
prescribed
in
the
present
Roman
Pontifical
(
of
Clement
the
8th
above
mentioned
)
be
necessary
for
a
valid
Ordination
of
a
Bishop
,
it
follows
evidently
,
that
there
is
no
lawful
Bishop
,
and
consequently
no
lawful
Priest
,
or
Deacon
at
present
in
the
Church
of
Rome
.
This
consequence
,
I
prove
thus
:
no
Bishop
was
Ordained
after
the
rites
,
ceremonies
&
requisites
(
above
mentioned
in
the
Roman
Pontifica
)
for
300
and
more
years
in
the
ancient
Roman
Church
;
then
if
the
aforesaid
stock
of
ceremonies
and
requisites
be
essential
to
a
valid
Ordination
,
no
lawful
Bishop
was
made
all
that
while
in
that
Church
;
&
it
being
necessary
,
as
is
supposed
before
,
that
Bishops
must
be
made
by
other
lawful
Bishops
,
it
follows
evidently
,
that
all
the
train
of
Bishops
or
Men
so
called
by
the
Roman
Church
in
after
ages
,
were
no
true
Bishops
,
and
consequently
no
Priests
,
or
Deacons
made
by
them
,
were
true
Priests
,
or
Deacons
.
That
Bishops
were
not
ordained
after
the
present
rites
and
ceremonies
of
the
Rom●n
Pontifical
for
the
first
300
and
many
years
after
in
the
Roman
Church
(
which
is
the
ground
of
all
this
discourse
)
requires
no
more
proof
then
to
read
over
the
Roman
martyrology
used
to
be
publicly
read
in
their
Churches
,
or
the
lives
of
Popes
written
by
Platina
,
or
any
other
of
their
Historians
,
where
you
shall
see
,
that
the
present
heap
of
ceremonies
,
rites
and
requisites
prescribed
in
the
said
Pontifical
,
was
never
introduced
at
once
,
but
successively
;
several
Popes
in
several
times
,
and
ages
signalizing
their
raign
with
new
rites
,
ceremonies
and
requis●tes
,
whereof
their
very
different
Pontificals
published
in
several
ages
may
be
a
further
evidence
.
Of
whose
great
disconformity
that
samous
[
*
](A60334-e22740-b)
*
Episcopus
Pientinus
in
proaemio
Pontificalis
ad
Innocent
.
compiler
of
ceremonies
employ'd
by
Innocent
the
8th
giveth
this
remarkable
testimony
in
the
preface
of
his
Pontifical
,
speaking
to
the
said
●nnocent
.
Pontificalis
libri
emendationem
(
beatissime
Pater
)
tuo
jussu
aggressus
sum
,
opus
sane
laboriosum
,
varlum
,
atque
ut
multis
fortasse
gratum
,
ita
&
invidia
plenum
.
Rei
enim
vetustate
,
Ecclesiarvm
multitudine
,
temporum
&
Praelatorum
varietate
effectum
est
,
ut
vix
duo
aut
tres
codices
inveniantur
qui
idem
tradunt
.
Eodem
modo
,
quot
libri
,
tot
varietates
;
ille
deficit
,
hic
superabundat
;
alius
nihil
omnino
de
eâ
re
habet
,
raro
autn
unquam
conveniunt
.
I
have
taken
upon
me
(
most
holy
F●ther
)
by
your
command
the
Reformation
of
the
Pontifical
Book
,
a
work
indeed
laborious
,
various
,
and
as
perhaps
grateful
to
many
,
so
likely
to
beget
envy
too
:
for
it
came
to
pass
by
the
antiquity
of
the
Subject
,
the
multitude
of
Churches
,
and
the
diversities
of
times
and
Prelates
,
that
scarce
two
or
three
Books
may
be
found
which
may
deliver
the
same
thing
:
as
many
Books
as
there
are
,
so
many
are
the
differences
;
one
is
deficient
,
another
superabundant
,
another
has
nothing
at
all
of
this
subject
:
so
that
they
seldom
or
never
agree
.
By
this
(
Reader
)
you
may
see
how
blind
the
presumtion
of
Romanists
is
in
pretending
our
Orders
should
be
null
for
not
conforming
with
the
rites
and
ceremonies
of
their
present
Pontifical
,
whereas
upon
that
account
the
ordination
of
their
Bishops
and
Clergy
in
precedent
ages
,
must
have
been
null
,
and
consequently
their
present
Bishops
and
Clergy
,
derived
from
them
and
depending
upon
them
,
must
partake
of
the
same
nullity
.
CHAP.
IX
.
That
the
Succession
of
Bishops
and
Clergy
,
since
the
Reformation
,
is
much
more
sure
and
unquestionable
in
the
English
Church
then
in
the
Romish
.
IF
Men
had
a
due
regard
of
their
own
defects
,
and
of
the
Reformation
of
them
,
they
would
busie
themselves
less
in
finding
fault
with
their
Neighbours
.
And
if
the
Ministers
and
Writers
of
the
Roman
Church
,
did
reflect
sufficiently
upon
the
lamentable
corruptions
introduced
,
and
enthroniz'd
among
themselves
,
they
would
be
less
bold
in
casting
dirt
in
the
face
of
others
,
that
with
more
right
and
ground
may
cast
it
in
theirs
.
I
have
declared
in
the
precedent
Chapters
,
by
rules
and
principles
generally
received
,
that
the
form
of
Ordination
used
in
the
Church
of
Englana
since
the
Reformation
is
legal
and
valid
,
as
comprehending
the
essential
parts
belonging
to
each
order
,
&
that
in
the
ceremonial
part
we
are
more
exact
in
observing
the
rules
of
antiquity
&
the
primitive
Christian
Church
,
then
the
Romish
party
.
Now
it
remains
to
shew
,
that
the
succession
of
our
Bishops
and
Clergy
from
those
of
unquestioned
legality
before
the
Reformation
,
and
the
due
Ordination
of
them
according
to
the
said
rules
and
rites
,
is
more
cleer
and
unquestionable
with
us
then
with
the
Roman
Church
.
As
for
the
Bishops
of
England
Mr.
Mason
giveth
an
exact
account
of
their
Succession
and
lawful
Ordination
,
the
time
and
place
of
it
,
the
persons
conscerating
them
,
running
upon
several
Dioceses
,
especially
that
of
Canterbury
,
from
the
time
he
published
his
Book
,
which
was
the
year
1638.
to
the
time
of
K.
Henry
the
Eighth
when
the
validity
of
Ordination
was
not
questioned
:
grounding
his
narrative
upon
the
authentic
Records
kept
in
London
.
And
in
the
same
Records
may
be
found
the
like
account
of
the
ensuing
ordinations
from
Mr.
Masons
time
to
this
day
.
The
like
account
may
be
found
in
the
several
Registries
of
the
Churches
of
Ireland
from
our
daies
up
to
the
aforesaid
time
of
Henry
the
Eighth
,
and
touching
the
prime
Church
that
of
Armagh
,
I
found
the
ensuing
account
of
the
Succession
and
Ordination
of
Arch-Bishops
in
it
,
from
the
present
Arch-Bishop
,
the
most
Reverend
Father
in
God
James
Lord
Arch-Bishop
of
Armagh
Primate
of
all
Ireland
(
to
the
great
comfort
and
benefit
of
it
:
since
the
blindest
passion
can't
miss
to
see
in
his
Grace
the
Idea
,
of
a
most
renowned
and
perfect
Prelate
,
)
In
the
hands
of
his
worthy
Vicar
General
and
Judge
of
his
Prerogative
Court
the
noble
and
Learned
Dudley
Loftus
Doctor
in
Laws
,
I
found
,
I
say
,
the
account
following
of
his
Grace
his
lineal
succession
from
the
Bishops
of
unquestioned
authority
in
Queen
Maries
time
.
James
Margetson
,
Consecrated
the
27.
of
January
,
1660.
by
John
Bramhal
Arch-Bishop
of
Armagh
,
&c.
in
the
Cathedral
Church
of
St.
Patric
in
Dublin
.
John
Bramhal
,
Doctor
of
Divinity
was
Consecrated
Bishop
of
Derry
,
in
the
Chappel
of
the
Castle
of
Dublin
,
the
26.
of
May
1634.
by
James
Vsher
,
Arch-Bishop
of
Armagh
,
&c.
James
Vsher
,
Doctor
of
Divinity
was
Consecrated
Bishop
of
Meath
at
Droghedah
,
in
the
Church
of
St.
Peter
Anno
1621.
by
Christopher
Hampton
,
Arch-Bishop
of
Armagh
,
&c.
Christopher
Hampton
,
Doctor
of
Divinity
was
Conseciated
Bishop
of
Derry
,
May
the
5.
1613.
in
the
Cathedral
Church
of
St.
Patric
,
by
Thomas
Jones
,
Arch-Bishop
of
Dublin
,
&c.
Thomas
Jones
,
Doctor
of
Divinity
was
Consecrated
Bishop
of
Meath
,
in
the
Cathedral
Church
of
St.
Patric
Dublin
the
12.
of
May
,
1584.
by
Adam
Loftus
,
Lord
Arch-Bishop
of
Dublin
,
&c.
Adam
Loftus
,
Lord
Arch-Bishop
of
Dublin
was
Consecrated
Arch-Bishop
of
Armagh
in
the
Church
of
St.
Patric
Dublin
Anno
1562.
by
Hugh
Curwin
Lord
Arch-Bishop
of
Dublin
,
&c.
Hugh
Curwin
,
Doctor
of
Laws
was
Consecrated
Arch-Bishop
of
Dublin
the
8.
of
September
1555.
being
the
third
of
Queen
Mary
,
together
with
James
Turbirwill
Bishop
of
Exeter
,
and
William
Glin
Bishop
of
Bargor
.
Each
one
of
the
other
Bishops
of
Ireland
,
may
give
the
like
account
of
their
lawful
ordination
and
lineal
succession
from
the
Bishops
of
unquestioned
auto●ity
in
King
Henry
the
Eighth
and
Queen
Maries
time
,
no
exception
is
known
to
have
bin
taken
against
the
legality
of
any
of
them
,
and
the
Laws
being
so
severe
and
the
penalties
of
premunire
so
heavy
against
any
Bishop
that
would
enter
otherwise
then
by
the
Rites
and
requisites
above
mentioned
and
justified
,
't
is
morally
incredible
that
any
would
permit
any
defect
to
intervene
in
his
Consecration
that
might
bring
upon
him
so
great
a
damage
.
'T
is
not
so
with
the
Bishops
or
Popes
of
Rome
.
We
have
not
only
conjectures
,
but
cleer
evidences
by
a
learned
and
exact
Pen
of
their
own
party
,
that
none
of
the
Bishops
or
Popes
who
usurped
that
see
from
Gregory
the
13.
was
a
lawful
Bishop
or
Pope
.
The
treatise
pen'd
upon
this
subject
in
Latin
,
and
dedicated
,
to
King
James
bore
this
title
,
The
new
Man
,
or
a
supplication
from
an
unknown
person
a
Roman
Catholic
unto
James
the
Monarch
of
Great
Britain
,
and
from
him
to
the
Emperour
,
Kings
,
and
Princes
of
the
Christian
World
,
touching
the
causes
and
reasons
,
that
will
argue
a
necessity
of
a
General
Council
to
be
forthwith
assembled
against
him
that
now
usurps
the
Papal
chair
under
the
name
of
Paul
the
Fifth
.
This
treatise
being
published
by
order
of
so
excellent
a
Prince
,
as
the
World
knew
King
James
to
be
,
it
were
a
blind
insolence
to
say
it
should
not
be
real
and
unfeigned
;
and
a
treatise
so
destructive
to
the
credit
and
interest
of
the
Roman
Court
,
being
not
disproved
for
the
space
of
nine
years
by
any
of
that
party
,
as
reported
by
Mr.
William
Crashaw
translator
of
the
said
treatise
from
Latin
into
English
,
in
the
year
1622.
nor
to
this
day
by
any
that
we
know
,
't
is
a
cleer
argument
they
wanted
means
to
gainsay
the
truth
of
it
.
I
will
reduce
to
a
brief
sum
the
heads
of
his
proof
as
well
to
matter
of
fact
,
as
of
Law
,
that
the
election
of
Pope
Sixtus
the
fifth
succeeding
Gregory
the
thirteenth
was
null
and
invalid
,
and
consequently
the
Cardinals
created
by
him
were
no
true
Cardinals
,
nor
the
Popes
elected
by
such
Cardinals
true
Popes
.
For
ground
of
this
discourse
it
is
to
be
supposed
,
that
any
simoniacal
contract
intervening
in
the
election
of
a
Pope
,
such
an
election
is
therefore
rendred
null
and
invalid
,
as
is
declared
in
the
Bull
of
Julius
the
2d
set
out
against
Simonaical
elections
of
the
Pope
,
whose
words
are
as
followeth
.
If
it
shall
hereafter
fall
out
through
the
Devils
malice
the
Enemy
of
Mankind
,
or
the
ambition
or
covetousness
of
the
Elector
,
that
when
we
,
or
any
of
our
Successors
,
shall
by
Gods
appointment
,
be
removed
from
the
Government
of
the
Church
on
Earth
,
the
election
of
the
new
Pope
be
made
and
don
either
by
him
that
is
ch●sen
,
or
by
any
other
or
more
of
the
Colledge
of
Cardinals
,
by
the
Heresie
of
Simonaical
contract
,
giving
,
promising
,
or
receiving
any
goods
of
any
kind
,
or
Lands
,
or
Castles
,
or
offices
,
or
benefices
,
or
by
making
any
other
promise
or
obligation
,
of
what
kind
soever
,
whether
they
do
it
by
themselves
,
or
another
,
by
a
few
or
by
many
,
and
whether
the
election
be
accomplished
by
the
voices
of
two
parts
of
the
Cardinals
divided
in
three
,
or
by
the
uniform
,
consent
or
voices
of
them
all
,
whether
it
be
done
by
way
of
assumtion
,
or
adoration
,
yea
tho
there
be
no
writing
made
at
all
.
We
determine
define
and
declare
.
That
not
only
the
election
or
assumtion
so
made
,
shall
be
from
that
very
moment
void
,
and
of
none
effect
,
and
no
power
or
faculty
shall
accrew
to
him
thereby
thrust
in
,
of
any
administration
,
government
or
jurisdiction
,
in
matters
spiritual
or
temporal
,
but
also
that
it
shall
and
may
be
lawful
to
any
Cardinal
present
at
the
said
election
,
to
except
against
the
said
intruder
,
and
to
call
him
into
question
for
the
crime
of
Simony
,
as
of
a
true
and
undoubted
Heresie
,
that
so
being
an
Heretic
he
may
be
of
all
men
accountedas
no
Pope
,
or
Bishop
of
Rome
,
&c.
Neither
shall
such
simonaical
election
be
any
time
afterwards
made
valid
by
any
subsequent
inthronization
,
coronation
,
no
not
by
any
adoration
made
,
or
obedience
or
homage
don
or
sworn
to
him
by
the
Cardinals
,
no
not
tho
it
be
don
by
the
whole
Colledg
,
nor
by
any
action
that
may
or
can
be
done
,
nor
by
any
continuance
or
course
of
time
.
But
it
shall
and
may
be
lawful
to
all
and
every
Cardinal
,
yea
even
those
that
were
present
and
consenting
to
the
said
Simonaical
election
or
assumtion
,
not
only
before
but
even
after
any
such
enthronization
,
adoration
,
homage
,
or
obedience
don
,
and
not
to
them
alone
,
but
to
the
whole
Clergy
and
People
of
Rome
,
and
to
all
the
subjects
of
the
Roman
Church
,
and
to
all
the
Lords
,
Governours
,
Captains
,
and
Commanders
,
as
well
of
the
City
and
palace
of
St.
Angelo
within
the
City
,
as
of
all
other
Castles
,
Towers
,
and
fortresses
,
and
to
all
Ministers
and
officers
whatsoever
,
to
refuse
to
yield
him
any
honor
,
homage
,
or
obedience
,
and
to
revolt
from
him
so
chosen
and
enthroniz'd
,
and
from
all
obedience
to
him
,
and
that
safely
and
lawfully
they
may
hold
,
esteem
and
eschew
him
,
and
all
fellowship
with
him
,
as
a
Magician
,
Ethnic
,
Publican
,
and
Arch-heretic
,
And
further
we
determine
,
that
by
the
authority
hereof
it
shall
and
may
be
lawful
to
the
Cardinals
,
even
those
that
were
present
at
the
Simonaical
election
,
and
consented
not
thereunto
,
and
to
those
that
shall
afterwards
dissent
and
depart
from
him
,
to
appoint
forthwith
a
general
Council
,
and
to
call
and
summon
the
same
,
into
such
a
convenient
place
as
to
them
shall
seem
expedient
,
&c.
Thus
far
the
words
of
Julius
his
Bull.
Now
as
to
the
fact
,
the
said
Author
tells
us
a
thing
known
to
millions
of
Men
,
that
when
Gregory
the
thirteenth
was
deceased
,
and
the
Cardinals
assembled
in
the
Conclave
for
the
election
of
a
new
Pope
,
the
said
●ixtus
Quintus
being
then
the
Cardinal
of
Montalto
,
that
himself
might
be
chosen
,
plainly
bought
of
Aloisius
the
great
Cardinal
of
Aste
,
his
voice
&
the
voices
of
all
the
Cardinals
depending
of
him
,
which
were
known
to
be
far
the
greater
number
,
and
able
to
carry
it
with
whomsoever
they
went
.
And
in
consideration
thereof
,
he
promised
him
not
in
a
word
alone
,
but
by
open
writing
,
subscribed
and
ratified
under
his
own
hand
,
that
whereas
there
was
a
principal
Prelate
one
Hieronymus
Mathaeus
,
whose
possibility
was
great
to
be
a
Cardinal
,
but
then
was
at
no
little
odds
with
Cardinal
Aloisius
,
Sixtus
or
Montalto
solemnly
promised
him
that
during
his
reign
,
he
would
never
make
the
aforesaid
Mathaeus
Cardinal
,
if
he
by
his
own
voice
and
his
complices
would
make
him
Pope
.
Cardinal
Aloisius
accepted
of
the
condition
,
and
so
the
Bargain
was
concluded
,
and
accordingly
he
gave
him
his
voice
,
and
got
all
his
party
and
faction
to
do
the
like
,
and
so
Sixtus
carried
it
from
all
Competitors
,
and
was
chosen
Pope
;
which
was
so
openly
known
that
Aloisius
never
made
bones
to
say
in
a
public
presence
,
that
Pope
Sixtus
was
his
Creature
and
the
work
of
his
own
hands
.
This
being
so
,
every
one
may
see
it
is
the
very
case
declared
in
the
aforesaid
Bull
of
Julius
the
second
against
Simonaical
elections
.
If
it
be
objected
that
the
aforesaid
decree
of
Julius
binds
not
,
but
where
the
fact
is
famous
eviïdent
and
notorious
,
it
is
answered
,
that
the
aforesaid
fact
of
Sixtus
was
made
public
and
notorious
in
manner
following
.
Sixtus
after
his
election
,
violated
his
Faith
,
and
broke
the
promise
made
to
the
Cardinal
of
Aste
;
and
contrary
thereto
made
Hieronymus
Mathaeus
Cardinal
;
which
the
Cardinal
of
Aste
took
so
to
heart
,
that
for
anger
and
grief
he
fell
deeply
sick
:
but
before
his
death
,
to
recompence
the
new
and
ill
made
Pope
as
he
deserved
,
he
sent
the
agreement
and
covenant
he
had
of
Sixtus
,
to
Philip
the
second
King
of
Spain
,
even
the
very
Original
it self
,
who
hereupon
in
the
year
15●9
.
sent
the
Duke
of
Suez
to
Rome
as
his
Ambassador
extraordinary
,
to
give
Sixtus
notice
hereof
,
and
to
intimate
to
him
the
present
necessity
of
a
general
Council
for
the
declaration
of
his
election
to
be
Simonaical
,
and
to
require
the
Lords
,
the
Cardinals
such
as
were
created
by
his
predecessors
,
and
the
other
Prelates
and
Clergy
to
whom
it
belongs
,
to
appear
in
the
said
Council
to
be
holden
in
Spain
at
the
City
of
Sevil
in
Andalusia
.
And
tho
this
business
could
not
proceed
to
full
effect
,
for
that
Sixtus
upon
this
intimation
made
to
him
,
knowing
he
should
be
condemned
by
his
own
hand
,
of
meer
fear
and
desperation
fell
sick
and
died
,
(
having
only
that
way
left
to
prevent
deprivation
)
yet
by
this
beginning
his
Simonaical
covenant
and
election
thereupon
ensuing
was
called
into
question
,
or
as
the
Lawyers
say
drawn
into
judgment
&
made
notorious
.
Neither
did
the
King
of
Spain
more
then
right
,
for
by
divine
law
all
Catholics
may
rise
against
an
Heretical
Pope
,
and
[
a
](A60334-e24270-b)
a
●n
C.
si
audier
is
23.
q.
5.
Isidorus
desummo
bono
lib.
7.
relatus
in
Cap.
that
Law
of
God
is
related
in
the
Body
of
the
Canon
Law
.
And
in
the
case
of
Simonaical
election
that
secular
Princes
have
power
to
call
a
Council
,
is
the
plain
text
of
Isidore
that
ancient
Father
,
which
is
related
in
the
Canon
Law
.
To
proceed
therefore
;
Sixtus
,
by
the
vertue
of
the
said
constitution
of
Julius
,
which
is
inscribed
in
the
Body
of
the
Canon
Law
,
being
a
Magician
,
an
Eth-nic
,
and
an
Arch-heretic
,
could
not
therefore
,
nor
had
power
in
him
to
create
Cardinals
,
for
as
much
as
he
was
ipso
facto
despoiled
and
deprived
of
all
jurisdiction
,
power
and
faculty
spiritual
and
temporal
:
and
all
use
and
exercise
of
such
jurisdiction
spiritual
and
temporal
is
by
the
Law
so
far
forbidden
him
,
that
all
acts
by
him
don
in
that
kind
are
absolute
nullities
,
as
don
by
him
that
has
no
power
at
all
to
do
them
.
Now
from
this
ground
thus
laid
,
it
followeth
by
infallible
inference
,
that
all
the
Popes
since
[
b
](A60334-e24370-b)
b
Principes
scculi
22.
q.
3.
Sixtus
the
fifth
were
intruders
,
and
not
one
of
them
a
true
Pope
.
For
after
his
Death
Cardinal
Montalto
his
Nephew
entring
the
conclave
with
forty
voices
in
his
faction
,
by
the
strength
thereof
was
elected
Vrbanus
the
seventh
;
who
living
but
a
few
daies
,
by
the
same
means
Gregory
the
fourteenth
was
chosen
into
his
place
,
who
continued
but
ten
Months
;
after
whom
by
the
same
voices
entred
Innocentius
the
ninth
who
held
the
Papacy
but
two
Months
:
at
last
was
chosen
Clement
the
eighth
by
the
same
voices
;
who
by
the
permission
of
God
continued
this
intrusion
and
usurpation
for
thirteen
years
.
Now
that
none
of
these
were
,
nor
could
be
true
Popes
,
is
thus
demonstrated
.
Unto
the
election
of
all
these
concurr'd
the
voices
of
those
Cardinals
created
by
Sixtus
the
fifth
,
whereupon
it
followeth
inevitably
that
all
those
elections
are
plain
nullities
,
since
by
the
constitution
of
Pius
the
fourth
touching
the
Reformation
of
the
conclave
in
the
election
of
Popes
,
the
power
of
chusing
the
Pope
is
granted
only
to
the
Colledg
of
Cardinals
,
which
is
to
be
understood
of
true
and
lawful
Cardinals
:
but
the
Cardinals
who
made
all
those
elections
were
no
true
Cardinals
,
being
made
by
Sixtus
the
fifth
who
was
no
true
Pope
,
and
therefore
had
no
place
nor
power
to
make
them
,
therefore
the
aforesaid
elections
of
Popes
from
Sixtus
,
being
made
by
no
true
Cardinals
,
were
no
elections
,
but
absolute
nullities
in
the
Law
to
all
intents
and
purposes
.
Now
that
such
titular
Cardinals
as
were
created
by
him
that
is
no
true
Pope
are
no
true
Cardinals
,
and
consequently
can
give
no
voice
,
nor
make
any
lawful
or
good
election
is
evident
by
continual
precedents
of
former
times
in
the
Roman
Church
.
Such
is
the
case
of
Benedict
the
thirteenth
,
who
sitting
at
Avignion
created
divers
Cardinals
;
but
for
as
much
as
he
was
judged
no
true
Pope
,
but
an
Anti-Pope
,
and
an
usurper
,
therefore
all
by
him
created
were
no
Cardinals
,
and
so
were
held
and
reputed
till
their
dying
day
.
And
when
after
the
death
of
Alexander
the
fifth
,
he
that
was
called
John
the
23.
in
the
time
of
that
long
and
miserable
Schism
,
intruded
himself
unlawfully
into
the
Papacy
at
Bononia
,
where
he
then
was
Legate
,
and
so
being
Pope
created
divers
Cardinals
,
they
were
all
reputed
and
judged
to
be
no
true
Cardinals
in
the
Council
of
Constance
;
and
a
new
and
true
Pope
was
then
chosen
,
named
Martin
the
fifth
,
not
by
the
said
Cardinals
(
because
they
had
no
power
)
but
by
the
whole
Council
.
From
all
which
and
more
of
this
kind
that
may
be
produced
,
it
followeth
evidently
,
that
the
Cardinals
so
called
,
created
by
Sixtus
the
fifth
being
no
true
Pope
,
are
no
true
Cardinals
,
and
consequently
cannot
make
election
of
a
Pope
,
and
therefore
all
by
them
chosen
were
no
Popes
but
mere
intruders
and
usurpers
.
CHAP.
X.
A
further
cause
of
nullity
discovered
in
the
election
of
Pope
Clement
the
Eighth
.
BEsides
the
former
cause
of
no
true
Cardinals
concurring
to
the
election
of
Clement
the
8.
it
is
found
to
be
void
in
another
respect
:
for
two
parts
of
the
Cardinals
concurred
with
one
consent
on
another
,
namely
Cardinal
San
Severine
(
as
the
aforesaid
nameless
Roman
Catholic
author
relates
.
)
For
they
called
him
by
name
,
they
took
him
and
lead
him
to
the
Chappel
of
St.
Saint
Paul
,
where
they
performed
their
ceremony
of
adoration
to
the
new
elected
Pope
:
that
in
this
place
they
make
him
sit
in
the
Popes
chair
of
state
,
and
by
public
scrutiny
they
proclaim
him
Pope
:
and
that
this
make
a
full
and
legal
election
of
a
Pope
,
the
text
of
the
law
expresly
teacheth
in
these
words
,
[
*
](A60334-e24780-b)
*
Ca●licet
de
vitanda
de
electione
.
He
who
shall
be
elected
and
received
by
two
parts
of
the
Cardinals
with
uniform
consent
,
let
him
be
held
and
received
of
the
whole
and
universal
Church
as
true
Pope
without
all
question
or
contradiction
.
Now
by
what
's
above
related
by
our
Author
,
it
appears
that
the
Cardinal
Saint
Severine
was
chosen
by
two
parts
of
the
Cardinals
with
full
consent
,
and
by
them
conducted
,
and
placed
in
the
Popes
seat
;
therefore
he
was
lawfully
chosen
Pope
,
and
so
ought
to
have
bin
accepted
;
but
see
,
Reader
,
(
and
admire
the
Arts
of
that
Court
)
how
this
poor
Man
was
put
off
.
When
this
was
don
,
and
whilst
the
rest
of
the
Cardinals
that
were
without
were
expected
(
for
such
is
the
custom
,
that
when
two
parts
have
made
election
,
the
third
part
which
consented
not
,
but
co●ld
not
hinder
,
are
expected
to
come
to
the
place
where
the
new
elect
is
ador'd
by
two
parts
that
chose
him
,
and
from
whence
the
election
is
to
be
publish'd
;
that
so
all
being
together
,
the
election
ma●
be
said
to
be
made
by
all
,
without
contradiction
of
any
Man
while
the
rest
I
say
,
was
expected
to
come
in
,
there
came
into
the
Chappel
Cardinal
Gesualdus
and
Ssortia
(
the
former
whereof
was
Dean
of
the
Colledg
of
Cardinals
)
and
by
a
crafty
and
wicked
device
,
disturbed
the
election
in
truth
and
in
law
already
made
.
Gesualdus
cries
out
,
my
Lord's
,
let
us
number
the
voices
,
to
see
if
two
full
parts
have
consented
;
whereupon
he
began
to
count
,
not
hasting
to
make
an
end
,
but
leisurely
proceeding
with
intermissions
and
delaies
,
which
he
did
purposely
to
a
crafty
end
,
that
Cardinal
Saint
Sfortia
might
have
time
also
to
act
his
part
,
which
he
fail'd
not
to
do
:
for
in
that
mean
time
he
got
two
of
the
Cardinals
out
of
the
Chappel
who
had
given
their
voices
,
and
carried
them
into
another
place
called
Sala
Regia
;
and
leaving
them
there
he
returned
to
the
rest
,
and
largely
laies
open
to
them
,
the
rigour
and
severity
of
San
Severino
(
for
they
fear'd
his
justice
,
he
being
a
just
and
upright
Man
)
and
hereupon
the
greater
part
of
them
most
perfidiously
got
them
out
of
the
Chappel
,
and
assembling
together
with
the
rest
made
a
new
election
of
Cardinal
Aldobrandine
,
who
was
called
Clement
the
Eighth
;
and
this
is
the
truth
of
that
business
.
Now
that
the
former
election
of
San
Severine
was
good
and
effectual
in
law
,
is
a
cleer
case
:
for
the
voices
that
chose
him
were
for
number
complete
and
sufficient
,
when
they
pronounced
him
for
Pope
,
and
set
him
in
the
chair
.
And
as
for
the
ceremonious
solemnity
used
in
the
elections
,
that
all
the
Cardinals
sitting
in
their
order
together
with
him
that
is
to
be
chosen
,
every
one
in
order
shall
say
,
I
such
a
one
chuse
such
a
one
to
be
Pope
;
and
that
the
Secretary
of
the
Conclave
shall
take
the
scrutiny
,
and
write
down
every
ones
voice
;
it
is
not
an
essential
part
of
the
election
,
or
necessarily
,
or
essentially
required
to
make
an
election
:
for
the
express
words
of
the
Text
do
declare
,
define
and
peremtorily
pronounce
him
to
be
Pope
instantly
,
as
soon
as
he
is
chosen
and
received
by
two
parts
of
the
Cardinals
;
and
he
is
then
by
the
Law
said
to
be
accepted
and
received
of
the
Cardinals
,
when
they
take
him
and
convey
him
to
the
Chappel
aforenamed
,
and
make
him
sit
down
in
the
Popes
seat
;
and
he
is
said
to
be
chosen
or
elected
,
when
the
said
two
parts
declare
their
consent
and
agreement
upon
him
to
be
Pope
.
Now
all
these
concurred
in
and
upon
the
Cardinal
San
Severine
;
&
when
the
election
is
thus
don
by
public
&
open
denunciation
,
there
needs
no
Scrutineers
to
take
the
voices
,
as
is
clear
by
the
law
.
And
this
is
one
way
of
chusing
the
Pope
,
and
is
called
the
way
of
assumtion
,
whereof
mention
is
made
in
the
foresaid
Bull
of
Julius
the
second
,
and
by
this
way
which
is
as
sufficient
and
effectual
in
law
as
the
other
,
was
Cardinal
San
Severine
chosen
;
and
wanted
nothing
required
by
the
law
to
the
essence
of
a
true
election
,
but
only
some
formalities
,
which
by
the
law
are
not
necessary
.
Nor
is
it
material
to
say
,
he
wanted
inthronization
or
ordination
,
or
kissing
of
his
foot
,
for
all
these
are
but
effects
and
consequences
of
a
true
election
;
and
are
appointed
to
be
don
to
him
that
is
elected
,
but
do
not
help
forward
his
election
,
and
the
election
is
properly
held
don
and
perfected
before
they
be
performed
;
as
any
man
may
see
in
the
aforesaid
Bull
of
Julius
the
second
.
Neither
is
the
calling
together
of
all
the
Cardinals
necessarily
required
;
for
it
is
expresly
commanded
in
no
law
,
and
as
for
the
text
of
the
Canon
law
,
called
licet
devitanda
;
it
shews
the
validity
of
the
election
,
as
is
soundly
proved
by
Cardinal
Jacobatius
,
who
shews
,
that
at
least
a
Council
is
to
be
called
,
to
declare
whether
the
election
be
good
or
no
;
and
that
they
may
not
proceed
to
the
election
of
another
.
The
election
therefore
of
Clement
thus
made
,
is
to
be
held
a
nullity
,
as
being
don
by
deceit
and
fraud
,
according
to
the
express
text
of
the
law
laid
down
in
these
words
,
[
b
](A60334-e25070-b)
b
●n
.
C●in
nomine
Domin●
dist.
28.
But
if
any
shall
be
elected
,
ordained
,
[
a
](A60334-e25090-b)
a
Jacobat
.
tr
.
de
Concil.
part
.
●
.
ar.
4.
n.
154.
or
inthronized
Pope
through
sedition
,
presumtion
,
or
any
ingeny
or
trick
of
wit
,
contrary
to
this
our
sentence
and
Synodical
decree
pronounced
in
open
Council
;
by
the
autority
of
God
and
his
Apostles
Saint
Peter
and
Saint
Paul
,
we
pronounce
him
subject
to
the
great
curse
,
and
separated
by
perpetual
Anathema
from
all
Society
with
Gods
Church
,
together
with
all
his
authors
,
factors
,
and
abettors
,
an
Anti-Christ
,
an
intruder
and
destroyer
of
Christian
Religion
,
&c.
[
a
](A60334-e25140-b)
a
Abb.
in
d.
licet
devitanda
n.
11.
ver.
exposuit
Ruffiensis
.
And
after
Cardinal
Hostiensis
the
great
Doctor
called
the
Abbot
,
in
his
commentaries
on
the
text
,
expound's
the
word
ingeny
to
be
craft
,
collusion
and
deceit
,
and
such
like
,
as
was
the
election
of
Joh.
the
22.
that
was
afterward
condemned
in
the
Council
of
Basil
.
For
when
after
the
Death
of
Alexander
the
fifth
,
the
Cardinals
assembled
at
Bononia
,
and
consulted
about
the
choice
of
a
new
Cardinal
;
Cossa
,
who
then
was
Legate
there
,
a
man
potent
and
warlike
,
obtained
of
the
Electors
by
his
greatness
,
that
they
would
commit
the
whole
power
of
the
election
to
him
:
which
they
had
no
sooner
granted
him
,
but
he
forthwith
elected
himself
.
But
,
for
as
much
as
upon
examination
of
the
matter
in
public
Council
,
it
was
found
to
be
compassed
by
fraud
and
deceitful
tricks
,
he
was
therefore
deprived
by
the
Council
.
From
whence
it
followeth
,
that
Clement
could
not
be
taken
for
a
true
Pope
,
both
for
that
he
was
chosen
by
such
as
had
no
power
to
chuse
,
as
also
that
that
choice
by
them
made
was
wrought
by
fraud
and
deceit
,
and
to
the
injury
of
another
lawfully
chosen
before
:
and
was
therefore
void
,
tho
it
had
bin
done
by
such
as
had
bin
lawfully
enabled
to
make
such
an
election
.
CHAP.
XI
.
Nullities
declared
in
the
Popedome
of
Paul
the
fifth
,
and
others
following
.
THe
forementioned
Roman
Catholic
author
discovereth
another
egregious
fraud
and
cheat
,
used
in
the
election
of
Paul
the
fifth
succeeding
Clement
the
Eighth
,
wherewith
they
turned
out
the
Cardinal
of
Florence
lawfully
elected
,
to
bring
in
factiously
this
Paul
before
called
Cardinal
Borg●esius
.
The
particulars
of
that
intrigue
are
to
be
seen
in
the
first
chapter
of
the
said
treatise
n.
15.
besides
whi●h
damnable
fraud
and
the
nullity
of
the
Cardinals
electing
,
both
rendring
the
election
void
;
our
Author
discovereth
another
foul
cause
of
nullity
in
the
Popedome
of
Paul
the
fifth
in
regard
of
his
notorious
Simony
.
For
which
it
is
to
be
presupposed
,
that
the
Pope
,
as
Pope
,
is
not
free
from
the
crime
of
Simony
,
nor
exemted
from
incurring
censures
in
that
case
;
as
Aquinas
proves
at
large
,
concluding
and
resolving
,
that
the
Pope
,
as
well
as
any
other
,
may
incur
the
vice
,
and
come
within
the
compass
of
the
crime
of
Simony
,
if
he
takes
mony
for
any
spiritual
thing
.
Of
the
same
opinion
are
all
the
Divines
,
that
write
upon
that
place
of
Aquinas
.
In
consequence
to
which
doctrine
,
the
[
*
](A60334-e25420-b)
*
Aquin
,
2.2
.
q.
100.
art.
1.
ad.
7.
Council
of
Basil
even
for
this
crime
and
sin
of
Simony
,
called
in
question
,
examined
,
convicted
,
and
condemned
Eugenius
the
fourth
then
Pope
,
and
deprived
him
of
the
Papacy
.
The
words
of
the
Councils
decree
are
these
.
By
this
definitive
sentence
of
the
great
and
universal
Holy
Council
,
which
is
here
recorded
in
writing
,
for
all
the
World
to
know
,
and
all
posterity
to
take
notice
of
,
the
Council
pronounceth
,
decreeth
,
and
declareth
,
Gabriel
formerly
called
P.
Eugenius
the
4.
to
have
bin
,
and
so
to
be
a
notorious
&
manifest
&
contumacious
rebel
to
the
warnings
and
commandments
of
the
universal
Church
;
and
that
he
still
persists
in
the
said
open
rebellion
;
and
doth
therefore
condemn
him
for
a
wilful
contemner
and
violater
of
the
holy
ancient
Canons
,
a
perturber
of
the
peace
and
unity
of
the
Church
,
a
notorious
scandalizer
of
the
universal
Church
,
a
perjured
,
incorrigible
,
and
Schismatical
Simonist
,
and
therefore
a
forsaker
of
the
Faith
,
an
Heretic
,
a
dilapidator
and
consumer
of
the
rights
and
riches
of
the
Church
committed
to
his
trust
;
and
hath
thereby
made
himself
an
unprofitable
member
,
and
not
only
unworthy
and
unfit
for
the
Papal
power
,
but
of
all
other
title
,
degree
,
honour
or
dignity
Ecclesiastical
.
Whom
the
aforesaid
General
Council
doth
by
the
power
of
the
Holy
Ghost
,
declare
and
pronounce
,
to
be
by
the
Law
deprived
of
the
Papacy
and
Bishopric
of
Rome
,
and
by
these
presents
it
doth
depose
,
remove
,
deprive
,
and
throw
him
out
.
Now
that
the
Pope
Paul
the
fifth
was
guilty
of
Simony
,
and
deserves
to
be
treated
as
Eugenius
in
the
Council
of
Basil
;
our
Author
declares
in
the
foresaid
treatise
chapter
the
2.
from
the
second
number
,
by
the
words
following
.
In
the
Datary
,
which
is
an
office
at
Rome
,
wherein
all
matters
of
benefices
and
businesses
of
that
kind
are
expedited
,
this
is
the
course
and
custome
at
this
day
.
It
is
duly
observed
,
that
the
benefices
belonging
to
the
Popes
collation
,
whether
reserved
to
his
gift
,
it
falling
void
in
the
moneth
that
belongs
to
the
Papacy
,
which
in
regard
of
their
far
distance
from
Rome
,
or
that
they
are
with
cure
,
cannot
be
given
to
his
Nephew
Borghesius
,
are
given
to
some
of
the
Suitors
or
competitors
,
that
are
of
that
Country
,
or
next
adjoining
to
it
.
For
they
take
order
,
that
none
be
bestowed
presently
,
but
ly
vacant
for
a
time
;
that
so
a
whole
concourse
of
competitors
may
flock
together
for
it
:
which
is
not
don
for
any
good
end
,
that
so
they
might
know
the
difference
of
the
suitors
,
and
give
it
to
the
worthiest
,
as
by
the
decree
of
the
Council
of
Trent
they
are
bound
to
do
:
but
that
they
may
learn
which
is
the
richest
,
and
so
may
know
how
to
make
the
best
bargain
.
To
this
end
,
the
time
of
this
competition
is
appointed
at
a
certain
day
,
whereof
public
notice
is
given
,
that
so
all
the
suitors
may
come
,
and
that
the
officers
of
the
datary
may
learn
in
that
time
which
of
all
that
seek
it
,
are
best
able
to
buy
out
and
extinguish
the
pension
that
is
laid
upon
that
living
.
For
this
is
the
fashion
now
in
use
;
the
Pope
chargeth
every
living
in
his
gift
with
a
pension
more
or
less
:
ordinarily
it
amounts
to
half
of
the
whole
value
of
the
benefice
;
if
but
a
third
part
,
't
is
held
easy
and
favourable
;
but
sometimes
it
extends
to
two
parts
of
the
whole
divided
into
three
:
which
don
,
he
provides
by
an
other
ordination
,
that
by
present
payment
of
five
years
profit
,
the
pension
shall
be
exringuished
.
Now
when
by
this
concourse
and
comparison
of
competitors
,
they
have
found
which
of
them
is
best
able
to
buy
it
,
on
him
presently
it
's
conferr'd
,
&
so
not
the
worthiest
but
the
wealthiest
carries
it
:
and
thus
are
all
the
Popes
livings
bestow'd
at
Rome
.
Now
he
that
comes
thus
to
a
benefice
,
by
paying
down
five
years
pension
before
hand
,
buyes
it
full
dear
;
for
he
paies
for
it
at
the
rate
of
30.
in
the
100.
over
and
besides
his
personal
service
.
For
the
clearing
of
this
point
;
Suppose
a
benefice
worth
300
Crowns
a
year
:
this
is
sure
to
be
charged
,
being
so
great
a
Living
,
with
a
pension
of
the
largest
size
,
namely
some
200
;
that
so
one
100
may
be
left
to
the
Incumbent
;
he
then
that
comes
to
it
in
this
manner
,
pays
down
a
1000
Crowns
for
the
pension
,
and
an
100
more
for
writing
,
and
seal
of
his
Bulls
,
and
for
expedition
;
and
so
all
laid
together
,
he
buys
his
living
of
300
at
the
rate
of
30.
for
the
hundred
,
besides
his
personal
service
and
cure
of
Souls
.
Moreover
whereas
in
the
Council
of
Trent
,
certain
Simoniacal
tricks
and
devices
called
regressus
&
expectatives
,
are
flatly
forbidden
;
the
Pope
,
to
delude
the
Councils
decree
,
grants
coadjutorships
,
with
assurance
of
future
succession
after
his
Death
to
whom
he
is
made
coadjutor
;
but
makes
them
pay
one
years
profit
for
the
expediting
and
dispatch
of
their
Bulls
.
Now
these
coadjutorships
are
the
very
same
,
and
tend
to
the
very
same
end
,
even
to
bring
in
by
hook
and
crook
sums
of
mony
:
for
by
these
pensions
,
and
buying
out
of
pensions
,
this
Pope
has
scraped
up
twenty
hundred
thousand
Scutes
,
all
which
he
has
bestowed
in
buying
lands
for
his
Nephew
.
He
bought
of
Sarelly
a
goodly
large
territory
called
Rignanum
,
near
unto
Rome
,
at
the
price
of
353000
Scutes
.
The
City
of
Sulmona
in
the
Kingdom
of
Naples
he
bought
of
the
King
of
Spain
,
and
gave
for
the
same
the
summ
of
150000
Scutes
.
He
purchased
those
goodly
demains
,
called
the
four
Casalia
,
within
the
territories
of
the
City
of
Rome
,
which
cost
no
less
then
700000
Scutes
.
In
the
mountanous
Countries
belonging
to
the
City
,
which
are
commonly
at
six
in
the
hundred
,
he
made
a
purchase
that
stood
him
in
400000
Scutes
.
He
has
built
a
palace
,
and
called
it
after
his
own
name
the
palace
of
Burghesius
;
upon
the
Fabric
whereof
he
has
bestowed
300000.
He
has
so
enriched
the
Cardinal
Burghesius
his
Nephew
in
private
Stock
and
wealth
,
that
his
very
moveables
are
esteemed
worth
600000
Scutes
.
Good
God
?
what
a
mighty
wealth
is
here
?
and
I
appeal
to
any
that
knows
the
Court
of
Rome
,
if
this
could
be
got
together
by
any
means
into
the
Popes
own
Coffers
and
private
purse
,
but
only
out
of
that
office
of
the
benefices
called
the
Datary
.
Therefore
this
one
demonstration
is
presumtion
sufficient
enough
,
to
prove
his
foul
and
detestable
Simony
;
seeing
it
is
certain
,
that
the
whole
name
and
bloud
of
the
Burghesies
were
but
of
a
mean
estate
,
nay
many
of
them
are
known
to
have
run
out
of
their
livings
,
and
to
be
little
better
then
bankrupt
,
when
this
man
got
the
Popedom
.
Hitherto
the
words
of
the
foresaid
Author
,
who
promised
to
justify
all
that
he
had
said
to
be
true
out
of
the
Authentical
Books
,
Records
,
and
writings
extant
in
Rome
:
and
that
out
of
the
Register
of
the
Popes
Bulls
it
shall
appear
,
to
whom
each
benefice
has
been
given
,
and
with
what
pension
they
were
charged
.
Of
all
which
the
Spanish
Nation
can
give
a
large
testimony
:
for
many
of
them
dealing
in
businesses
of
benefices
at
Rome
,
have
transacted
them
in
this
manner
.
The
conclusion
of
all
before
said
is
,
that
if
Simoniacal
contracts
do
annul
the
election
of
a
Pope
;
and
the
same
crime
committed
after
his
election
,
depriveth
him
of
all
right
to
that
place
,
and
calling
:
if
all
Cardinals
made
by
such
unlawful
and
criminal
Popes
,
were
no
Cardinals
;
and
Popes
made
by
unlawful
Cardinals
are
no
Popes
,
as
is
established
by
the
Laws
and
Canons
forementioned
;
if
all
those
nullities
of
Simonies
,
frauds
and
cheats
have
intervened
in
the
election
of
Sixtus
and
following
Popes
,
as
hitherto
recorded
,
and
no
care
has
bin
taken
of
repairing
those
nullities
,
as
is
manifest
,
but
rather
the
like
practices
continued
to
this
day
;
as
is
well
known
to
those
that
are
acquainted
with
that
Court
;
all
this
being
so
,
it
followeth
as
a
forceable
consequence
,
that
there
is
not
in
the
See
of
Rome
any
true
Pope
,
nor
has
bin
since
Gregory
the
thirteen
.
How
strange
will
all
the
precedent
narrative
appear
to
many
poor
Irish
and
English
Roman
Catholics
,
who
are
not
permitted
to
know
more
then
their
beads
,
and
some
small
prayer
Book
,
with
the
litanies
of
the
conception
,
of
Saint
Joseph
,
Sancta
Theresa
,
&c.
and
a
list
of
great
indulgences
for
very
small
devotions
?
But
such
as
know
by
sight
or
faithfull
relation
,
the
intrigues
of
Rome
(
whereof
my
good
friend
N.
N.
who
gave
me
the
occasion
of
this
discourse
,
is
one
)
will
easily
perceive
,
that
all
which
is
said
,
is
very
suitable
to
the
language
and
practice
of
that
Court.
Now
,
therefore
,
let
the
poor
Souls
consider
by
these
particulars
,
what
mettal
that
Roman
holiness
is
,
which
they
so
blindly
adore
.
And
let
their
bold
and
presumtuous
instructors
forbear
to
censure
the
Ordinations
of
the
Church
of
England
,
in
which
no
such
dirty
practices
did
ever
intervene
,
when
their
prime
See
is
defaced
and
disgraced
with
such
public
and
peremtory
exceptions
against
the
usurpers
of
it
:
and
let
them
cease
boasting
as
they
do
,
of
a
wicked
practice
,
reordaining
such
as
were
ordained
in
the
Church
of
England
,
if
they
chance
to
pass
to
their
communion
,
whereas
it
is
not
less
sacrilegious
and
unlawful
to
reordain
persons
already
lawfully
ordained
,
then
to
rebaptize
such
as
were
lawfully
baptized
,
according
to
Gregory
the
great
his
declaration
:
[
*
](A60334-e26120-b)
*
Lib.
2.
Epist.
32.
end
.
10.
Cap.
58.
Sicut
baptizatus
semel
,
iterum
baptizari
non
debet
,
ita
qui
consecratus
est
semel
,
in
eodem
iterum
ordine
consecrari
non
debet
.
As
those
who
were
baptized
before
,
ought
not
to
be
rebaptized
again
;
so
he
that
was
once
consecrated
,
ought
not
to
be
consecrated
again
in
the
same
order
.
The
same
was
decreed
in
the
Council
of
Carthage
,
ch.
38.
and
before
in
the
Council
of
Capua
,
as
related
by
the
said
Council
of
Carthage
,
and
by
Baronius
in
the
year
139.
To
transgress
the
decrees
of
these
grave
and
an●ient
Councils
,
is
the
boast
of
Romanists
,
when
they
brag
of
not
admitting
Priests
ordained
in
the
Church
of
England
,
to
the
function
of
Priesthood
with
them
,
if
they
be
not
ordained
again
after
their
ceremonies
.
Which
point
of
presumtion
and
contemt
of
ancient
Canons
,
the
Church
of
England
refuses
to
learn
from
the
Romish
,
admitting
to
the
practise
of
their
respective
orders
among
us
such
as
have
bin
ordained
in
the
Romish
Church
;
tho
we
have
far
greater
reasons
to
suspect
their
ordinations
,
as
disagreeing
with
ancient
Canons
,
then
they
have
to
suspect
ours
;
as
we
have
hitherto
largely
declared
.
By
all
this
discourse
it
appeareth
,
how
groundless
is
the
scruple
of
such
as
refuse
to
join
with
the
Church
of
England
,
for
fear
that
the
ordination
of
its
Clergy
is
not
valid
;
whereas
we
have
all
the
certainty
(
and
even
more
)
for
the
validity
of
our
ordination
,
that
the
Roman
Church
hath
for
hers
:
&
how
much
Suarez
was
mistaken
in
affirming
,
that
the
Church
of
England
has
not
the
Ecclesiastic
hierarchy
composed
of
Bishops
,
Priests
,
and
Deacons
,
necessary
to
the
constitution
of
a
Catholic
Church
.
CHAP.
XII
.
Of
the
large
extent
of
Christian
Religion
professed
in
the
Church
of
England
.
THe
fourth
and
chief
kind
of
universality
proposed
by
Suarez
,
as
necessary
to
the
constitution
of
a
Catholic
Church
,
is
the
extent
of
it
over
all
the
parts
of
the
Earth
.
This
he
denies
to
the
Church
of
England
,
as
not
passing
(
saies
he
)
the
Limits
of
the
Brittish
Dominions
.
But
if
he
speaks
of
the
Faith
professed
in
the
Church
of
England
(
as
he
ought
to
do
for
the
present
purpose
)
he
was
greatly
mistaken
.
Here
I
will
shew
,
that
King
James's
saying
(
as
Suarez
relates
)
that
the
one
half
of
the
Christian
World
do
join
with
us
in
the
same
Faith
,
did
not
exceed
the
bounds
of
truth
and
modesty
;
and
that
of
three
parts
of
Christians
,
two
do
join
with
us
in
the
profession
of
the
Faith
of
Christ
contained
in
the
Apostles
Creed
;
tho
not
of
all
contained
in
the
Creed
of
Trent
,
whereby
the
Roman
Church
alone
is
singled
from
us
,
and
from
all
other
Christian
Churches
:
not
unlike
Ismael
,
whose
hand
was
against
every
one
,
and
every
Mans
hands
against
him
.
And
as
the
Donatists
would
confine
the
Church
of
God
to
that
corner
of
Africa
they
inhabited
;
so
the
Romanists
would
not
have
it
extended
further
then
their
jurisdiction
;
declaring
for
excommunicated
and
damned
,
all
that
join
not
with
them
in
obedience
to
their
Pope
.
That
they
may
be
ashamed
,
or
weary
of
their
blind
presumtion
and
cruelty
,
in
offering
to
mangle
and
deface
in
this
manner
the
Church
of
God
(
if
avarice
and
ambition
,
the
genuine
cause
of
this
proceeding
,
is
capable
of
shame
or
amendment
)
I
will
give
to
the
People
blinded
by
them
a
view
of
the
multitude
of
illustrious
Nations
and
Religious
Believers
in
Christ
,
which
they
do
rashly
if
not
maliciously
condemn
,
and
segregate
from
their
communion
.
And
beginning
with
Protestants
inhabiting
Europe
,
from
the
remotest
parts
thereof
Eastward
,
in
the
Kingdom
of
Polonia
,
containing
under
its
dominion
Polonia
,
Lituania
,
Podolia
,
Russia
the
less
,
Volhinia
,
Massovia
,
Livonia
,
Prussia
,
all
which
united
in
a
roundish
enclosure
are
in
circuit
about
2600
miles
,
and
of
no
less
space
then
Spain
and
France
laid
together
.
In
this
so
large
a
Kingdom
,
the
Protestants
in
great
numbers
are
diffused
through
all
the
quarters
thereof
,
having
in
every
Province
their
public
Churches
and
Congregations
,
orderly
severed
and
bounded
with
Dioceses
,
whence
they
send
some
of
their
chiefest
men
of
worth
unto
their
general
Synods
,
which
they
have
frequently
held
with
great
celebrity
,
and
with
such
prudence
and
piety
,
as
may
be
a
happy
example
to
be
followed
by
all
Christian
Churches
;
and
likely
would
be
followed
upon
a
due
consideration
,
if
the
insatiable
avarice
and
boundless
ambition
of
Rome
,
aspiring
desperatly
to
a
monarchical
power
over
all
,
did
not
obstruct
all
the
waies
,
that
sincere
piety
and
zeal
of
Religion
can
imagine
for
the
peace
of
Christians
.
For
as
much
as
there
are
diverse
sorts
of
these
Polonic
Protestants
,
some
embracing
the
Waldensian
or
the
Bohemic
,
others
the
Augustan
,
and
some
the
Helvetian
confession
,
and
so
do
differ
in
some
outward
circumstances
of
discipline
and
ceremony
;
yet
knowing
well
,
that
a
Kingdom
divided
cannot
stand
,
and
that
the
one
God
,
whom
all
of
them
worship
in
Spirit
,
is
the
God
of
peace
and
concord
,
they
jointly
meet
at
one
general
Synod
:
and
their
first
act
alwaies
,
is
a
religious
and
solemn
profession
of
their
unfeigned
consent
in
the
substantial
points
of
Christian
Faith
necessary
to
Salvation
.
Thus
in
general
Synods
at
Lendomire
,
Cracovia
,
Petricove
,
Woodslave
,
Torun
,
they
declared
upon
the
Bohememic
,
and
Helvetic
and
Augustan
confessions
severally
received
amongst
them
,
that
they
agree
in
the
general
heads
of
Faith
,
touching
the
Holy
Scripture
,
the
sacred
Trinity
,
the
person
of
the
Son
of
God
,
God
and
Man
;
the
providence
of
God
,
Sin
,
free
will
,
the
Law
,
the
Gospel
,
justification
by
Christ
,
Faith
in
his
name
,
Regeneration
,
the
Catholic
Church
,
and
supreme
head
thereof
,
Christ
;
the
Sacraments
,
their
number
and
use
,
the
state
of
Souls
after
Death
,
the
Resurrection
,
and
life
Eternal
.
They
decreed
,
that
whereas
in
the
forenamed
confessions
there
is
some
difference
in
phrases
and
forms
of
Speech
concerning
Christs
presence
in
his
holy
Supper
,
which
might
breed
dissention
,
all
disputations
touching
the
manner
of
Christs
presence
should
be
cut
off
,
seeing
all
of
them
do
believe
the
presence
it self
;
and
that
the
Eucharistical
Elements
are
not
naked
and
emty
signs
,
but
do
truly
perform
to
the
Faithful
receiver
,
that
which
they
signify
and
represent
.
To
prevent
future
occasions
of
violating
this
sacred
consent
,
they
ordained
,
that
no
man
should
be
called
to
the
sacred
Ministry
,
without
subscription
thereunto
;
and
when
any
person
shall
be
excluded
by
excommunication
from
the
Congregation
of
one
confession
,
that
he
shall
not
be
receiv'd
by
them
of
another
.
Lastly
,
For
as
much
as
they
accord
in
the
substantial
verity
of
Christian
Doctrine
,
they
profess
themselves
content
to
tolerate
diversity
of
ceremonies
,
according
to
the
diverse
practice
of
their
particular
Churches
,
and
to
remove
the
least
suspicion
of
rebelling
&
sedition
wherewith
their
malicious
and
calumniating
adversaries
might
blemish
the
Gospel
:
tho
they
are
subject
to
many
grievous
pressures
,
yet
they
earnestly
exhort
one
another
to
follow
that
worthy
and
Christian
admonition
of
Lactantius
:
defendenda
Religio
est
non
occidendo
,
sed
moriendo
;
non
saevitiâ
,
sed
patientiâ
;
non
scelere
,
sed
side
:
illa
enim
bonorum
,
haec
malorum
sunt
.
This
is
the
State
of
the
Professors
of
the
Gospel
in
the
Elective
Monarchy
of
Polonia
;
who
in
the
adjoining
Countries
on
the
fourth
,
Transylvania
and
Hungary
,
are
also
exceedingly
multiplied
.
In
the
former
by
the
favour
of
Gabriel
Bartorius
Prince
of
that
Region
,
who
not
many
years
since
expelled
thence
all
such
as
are
of
the
Papal
faction
,
in
a
manner
the
whole
Inhabitants
(
except
some
few
rotten
and
p●trid
limbs
of
Arrians
,
Antitrinitarians
,
Ebionits
,
Socinians
,
Anabaptists
,
who
here
,
as
also
in
Polonia
,
Lituania
,
and
Borussia
have
some
public
assembly
)
are
professed
Protestants
;
and
in
Hungary
the
greater
part
,
especially
being
compared
with
the
Papists
.
Thence
Westward
in
the
Kingdom
of
Bohemia
,
consisting
of
3200
Parishes
and
its
appurtenances
,
the
Marquisates
of
Lusatia
,
and
Moravia
,
the
Dukedom
of
Silesia
(
all
which
jointly
in
circuit
contains
770.
miles
)
and
in
Austria
it self
,
and
the
Countries
of
Goritia
,
Tirolis
,
Cilia
,
the
principalities
of
Suevia
,
Alsatia
,
Brisgoia
,
Constance
,
the
most
part
of
the
People
are
Protestants
,
especially
of
the
nobility
;
and
are
in
regard
of
their
number
so
potent
,
that
they
are
formidable
to
their
malignant
opposites
.
And
they
are
neer
of
the
same
number
and
strength
in
the
neighbour
Countries
of
the
Arch-Duke
of
Gratzden
(
a
branch
of
the
house
of
Austria
)
namely
in
Stiria
,
Carrabia
,
Carniola
.
But
the
condition
of
the
Protestants
residing
among
the
Cantons
of
Helvetia
,
and
their
confederates
the
City
of
Geneva
,
the
Town
of
Saint
Gall
,
the
Grisons
,
Vallesians
,
seven
communities
under
the
Bishop
of
Sedan
,
is
a
great
deal
more
happy
and
settled
:
in
so
much
,
that
they
are
two
third
parts
,
having
the
public
and
free
practise
of
Religion
:
for
howsoever
of
the
13.
Cantons
,
only
these
five
Zuric
,
Scathausen
,
Glarona
,
Basil
,
Abbaticella
are
entirely
Protestant
;
yet
these
in
strength
and
ampleness
of
territory
much
exceed
the
other
seven
;
and
hence
Zuric
in
all
public
meetings
and
embassies
,
hath
the
first
place
,
being
chief
of
the
five
.
Now
coming
to
Germany
,
the
whole
Empire
consisteth
of
three
orders
or
states
;
the
Princes
Ecclesiastical
,
the
temporal
Princes
,
and
the
free
Cities
.
Of
the
Ecclesiastics
the
Arch-Bishop
of
Maidenburg
and
Breame
,
with
the
Bishoprics
thereunto
belonging
are
under
the
Protestants
,
as
also
the
Bishopricks
of
Verden
,
Halberstad
,
Osnaburg
and
Minden
.
The
temporal
Princes
all
(
none
of
note
excepted
)
besides
the
Arch-Duke
of
Austria
,
and
the
Duke
of
Bavaria
,
are
firmly
Protestants
.
And
what
the
multitudes
of
Subjects
are
professing
the
same
Faith
with
these
Princes
,
we
may
guess
by
the
ampleness
of
Dominions
under
the
government
of
the
chief
of
them
,
such
as
are
the
Prince
Elector
Palatin
,
the
Duke
of
Saxony
,
the
Marquess
of
Brandenburg
,
the
Duke
of
Wirtenburg
,
Landgrave
of
Hesse
,
Marquess
of
Baden
,
Prince
of
Anhalt
,
Dukes
of
Brunswic
,
Holst
,
Lunenburg
,
Meckleburg
,
Pomeran
,
Swyburg
.
Among
whom
the
Marquess
of
Brandenburg
hath
for
his
Dominion
not
only
the
Marquisat
it self
,
containing
in
circuit
about
320
miles
,
and
furnished
with
50
Cities
,
and
about
60
other
walled
Towns
;
but
likewise
a
part
of
Prussia
,
the
Region
of
Prignitz
,
the
Dukedom
of
Crossen
,
the
Seigneuries
of
Sternberg
and
Corbus
,
and
lately
the
three
Dukedoms
of
Cleve
,
Dulic
and
Berg
,
of
which
the
two
former
have
either
of
them
in
circuit
130
miles
.
The
free
Cities
,
which
were
in
number
88.
before
some
of
them
came
to
the
possession
of
the
French
,
Polanders
,
and
Helvetians
,
are
generally
Protestants
,
especially
those
called
the
Hans
Cities
,
very
rich
and
powerful
,
situate
in
the
northern
part
of
Germany
,
inclusively
,
between
Dantisk
eastward
,
and
Hamburg
westward
.
As
for
Ratisbon
,
Argentine
,
Augusta
,
Spire
,
Wormes
,
Francfort
upon
Main
,
both
Papists
and
Protestants
in
them
make
public
profession
.
Nearer
to
us
are
the
Provinces
of
the
low
Countries
,
governed
by
the
States
General
;
namely
Zutphen
,
Vtrecht
,
Overissel
,
Gronninghen
,
Holland
,
Zeland
,
West-Friesland
,
in
which
only
Protestants
have
the
public
and
free
exercise
of
their
Religion
.
The
power
and
strength
of
these
Provinces
is
too
much
known
for
to
need
a
relation
of
it
.
[
*
](A60334-e27140-b)
*
Pagi
.
Christianography
chap.
2.
I
find
in
Mr.
Pagit
related
,
that
they
contain
about
210
Cities
compassed
with
walls
and
ditches
,
and
6300
Towns
and
villages
,
and
more
;
and
that
they
keep
about
30000
Men
in
continual
garrisons
.
Now
passing
from
the
united
Provinces
into
France
,
those
of
the
Religion
(
as
they
usually
stile
them
)
are
seized
of
above
70
Towns
having
garrisons
of
Soldiers
,
governed
by
Nobles
and
Gentlemen
of
the
Protestant
Religion
,
they
have
800
Ministers
retaining
pensions
out
of
the
public
finance
,
and
are
so
dispersed
through
the
chief
Provinces
of
the
Kingdom
,
that
in
the
Principality
of
Orange
,
Poiclou
almost
all
the
Inhabitants
,
in
Gascony
half
,
in
Languedoc
,
Normandy
,
and
other
western
Provinces
a
strong
party
profess
the
Protestant
Religion
.
Besides
the
Castles
,
and
Forts
that
do
belong
in
property
unto
the
Duke
of
Bullen
,
the
Duke
of
Rohan
,
Count
of
Laval
,
the
Duke
of
Trimovil
,
Monsieur
Chastillion
,
the
Mareschal
of
Digniers
,
the
Duke
of
Sully
,
and
others
.
Now
if
to
all
the
forenamed
Kingdoms
,
Principalities
,
Dukedoms
,
States
,
Cities
,
abounding
with
professors
of
the
Reformed
Religion
,
we
add
the
Monarchies
of
Great
Britany
,
Denmark
,
Sweden
,
wholly
in
a
manner
protestants
,
we
shall
find
them
not
inferior
in
number
and
power
to
the
Romish
party
;
especially
if
we
consider
,
that
the
main
bulk
here
of
Italy
and
Spain
are
by
a
kind
of
violence
and
necessity
,
rather
then
out
of
any
free
choice
and
judgment
detained
in
their
superstition
,
namely
by
the
jealousy
,
cruelty
,
and
tyrannous
vigilancy
of
the
inquisition
,
and
by
their
own
ignorance
;
being
utterly
debarred
from
all
reading
of
the
Holy
Scriptures
,
and
of
controversial
Books
,
whereby
they
may
come
to
the
knowledg
of
truth
and
of
their
own
errors
.
If
any
shall
object
that
the
Protestants
,
in
divers
Countries
before
mentioned
,
cannot
be
reputed
as
one
body
and
one
Church
;
by
reason
of
many
differences
and
contentions
among
them
,
let
him
consider
,
that
however
many
private
persons
living
among
Protestants
,
rather
then
of
them
,
have
strained
their
weak
understanding
to
coin
several
erroneous
tenents
,
and
by
them
have
bred
dissentions
and
animosities
:
yet
these
wicked
practises
are
not
to
be
imputed
to
the
whole
s●cred
community
of
Orthodox
Churches
,
whose
harmony
and
agreement
in
necessary
points
of
Faith
are
to
be
seen
and
esteemed
by
their
public
confessions
of
their
Faith
,
which
they
have
divulged
unto
the
whole
World
by
public
autority
;
and
in
which
they
do
so
agree
,
that
there
is
a
most
sacred
harmony
between
them
in
the
more
substantial
points
of
Christian
Religion
necessary
to
Salvation
.
This
is
manifest
out
of
the
Confessions
themselves
,
which
are
the
Anglican
,
Scotian
,
French
,
Helvetian
,
Belgic
,
Polonic
,
Argentine
,
Augustane
,
Saxonic
,
Wirtembergic
,
Palatine
,
Bohemic
,
or
Waldensian
.
For
there
is
none
of
the
Churches
formerly
pointed
out
in
diverse
places
of
Europe
,
which
doth
not
embrace
one
of
those
confessions
;
and
all
of
them
do
harmoniously
conspire
in
the
principal
articles
of
Faith
,
and
which
nearest
concern
our
Eternal
Salvation
;
as
in
the
divine
essence
and
divinity
of
the
Everlasting
God
,
the
sacred
Trinity
of
the
three
Glorious
Persons
,
the
blessed
Incarnation
of
Christ
,
the
Omnipotent
providence
of
God
,
the
absolute
Supreme
head
of
the
Church
Christ
;
the
infallible
verity
and
full
sufficiency
of
Divine
Scriptures
for
our
instruction
to
life
Everlasting
,
&c.
In
none
of
those
confessions
is
to
be
seen
that
heap
of
desperate
Heresies
which
my
Antagonist
N.
N.
attributes
to
the
Church
I
have
followed
,
and
wherewith
Bellarmine
,
and
Becan
,
and
other
Romish
controvertists
do
make
their
volums
swell
,
to
fill
the
minds
of
their
proselytes
with
hatred
and
animosity
against
the
Reformed
Churches
,
whilst
in
them
such
impious
Heresies
are
most
seriously
rebuked
,
and
learnedly
refuted
by
pen
and
tongue
,
from
Chairs
,
and
Pulpits
,
as
I
am
dayly
seeing
,
to
my
great
comfort
;
and
no
small
grief
,
to
consider
the
disingenuity
of
Romanists
in
fomenting
animosities
among
Christians
,
by
calumniating
thus
the
opposers
of
their
errors
.
CHAP.
XIII
.
Of
the
several
large
and
flourishing
Christian
Churches
in
the
Eastern
Countries
not
subject
to
the
Pope
.
TO
all
men
truly
zealous
of
the
honour
of
God
and
of
his
Son
Jesus
Christ
,
it
cannot
but
be
comfortable
,
to
see
how
happily
the
blessed
Apostles
have
complied
with
the
command
of
our
Soveraign
Lord
and
Saviour
;
[
*
](A60334-e27440-b)
*
Math.
28
●9
Go
and
teach
all
Nations
,
baptizing
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
and
how
gloriously
the
Churches
planted
by
them
,
have
persevered
in
the
Faith
of
our
Saviour
,
in
spight
of
the
greatest
persecutions
,
and
under
the
greatest
Enemies
of
the
Christian
name
,
such
as
the
Turk
is
known
to
be
:
and
yet
under
his
Domions
is
a
numberless
number
of
Christians
;
of
which
the
Grecians
are
,
for
antiquity
,
number
and
dignity
,
the
chief
.
They
acknowledg
obedience
to
the
Patriarch
of
Constantinople
,
under
whose
jurisdiction
are
in
Asia
,
the
Christians
of
Natolia
,
Circassia
,
Mengrelia
,
and
Russia
,
as
in
Europe
also
the
Christians
of
Grece
,
Macedon
,
Epirus
,
Thrace
,
Bulgaria
,
Servia
,
Bosnia
,
Walachia
,
Moldavia
,
●odolia
,
&
Moscovia
,
together
with
all
the
Islands
of
the
Aegean
Sea
,
and
others
about
Grece
,
as
far
as
Corfu
;
besides
a
good
part
of
the
large
Dominion
of
Polonia
,
and
those
parts
of
Dalmatia
,
and
Croatia
,
that
are
subject
to
the
Turkish
Dominion
:
all
which
Congregations
of
Christians
,
subject
to
the
Patriarch
of
Constantinople
,
do
exceed
in
number
them
of
the
Romish
Communion
;
as
I
find
recorded
by
diligent
[
a
](A60334-e27650-b)
a
Brerewood
inquiries
cap.
15.
Pagit
Christianography
.
cap.
2.
Writers
,
whereof
Pagit
saies
,
that
Christians
make
up
the
two
third
parts
of
the
Grand
Signiors
Subjects
.
All
these
Churches
do
deny
the
Popes
Supremacy
:
they
account
the
Pope
and
his
Church
Schismatical
.
The
Patriarch
of
Constantinople
doth
yearly
upon
the
Sunday
called
Dominica
invocavit
,
solemnly
excommunicate
the
Pope
and
his
Clergy
for
Schismatics
.
They
deny
Transubstantiation
;
touching
which
point
Cyril
Patriarch
of
Constantinople
delivereth
this
excellent
confession
,
as
agreeable
to
the
Doctrine
of
the
Church
of
England
,
as
opposite
to
the
Romish
:
In
the
Eucharist
(
saith
[
b
](A60334-e27780-b)
b
Cap.
17.
Pag.
60.
he
)
we
do
confess
a
true
and
a
real
presence
of
Christ
,
but
such
a
one
,
as
Faith
offereth
us
,
not
such
as
devised
Transubstantiation
teacheth
:
for
we
believe
the
Faithful
to
eat
Christ's
body
in
the
Lords
Supper
,
not
sensibly
champing
it
with
our
teeth
,
but
partaking
it
with
the
sense
of
the
soul
.
For
that
is
not
the
Body
of
Christ
,
which
offereth
it self
to
our
Eies
in
the
Sacrament
;
but
that
which
Faith
spiritually
apprehendeth
and
offereth
to
us
.
Hence
ensueth
,
that
if
we
believe
,
we
eat
and
participate
,
if
we
believe
not
,
we
receive
no
profit
by
it
.
Hieremy
the
Patriarch
teacheth
a
change
of
bread
into
the
Body
of
Christ
,
which
he
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
a
transmutation
:
which
is
not
sufficient
to
infer
a
Transubstantiation
,
because
it
may
only
signify
a
mystical
alteration
,
which
the
Patriarch
in
the
same
place
plainly
sheweth
;
saying
,
that
the
mysteries
are
truly
the
Body
and
Blood
of
Christ
,
not
that
these
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
he
)
are
changed
into
humane
flesh
,
but
we
into
them
;
for
the
better
things
have
ever
the
preeminence
.
The
words
of
Cyril
and
Hieremy
in
Greek
are
to
be
found
with
Mr.
Pagit
in
his
Christianographie
Cap.
4.
They
deny
Purgatory
fire
:
So
Nilus
Arch-Bishop
of
Thessalonica
:
[
a
](A60334-e27920-b)
a
Nilus
p
219.
de
purg
.
igne
.
we
have
not
received
by
tradition
from
our
teachers
,
that
there
is
any
fire
of
purgatory
,
nor
any
temporal
punishment
by
fire
,
neither
do
we
know
of
any
such
Doctrine
,
taught
in
the
Eastern
Church
.
[
b
](A60334-e27930-b)
b
Castr
.
adver.
haeres
.
l.
12.
p.
1.8
.
Alphonsus
de
Castro
.
It
is
one
of
the
most
known
errors
of
the
Grecians
and
Armenians
,
that
they
teach
there
is
no
place
of
Purgatory
,
where
Souls
after
this
Life
are
purged
from
their
corruptions
:
which
they
have
contracted
in
their
Bodies
,
before
they
deserve
to
be
received
into
the
Eternal
tabernacles
.
They
administer
the
Eucharist
in
both
kinds
,
of
which
[
c
](A60334-e27980-b)
c
Cyr
c
17.
p.
61.
C●rill
the
Patriarch
:
As
the
institutor
speaketh
of
his
Body
,
so
also
of
his
blood
:
which
commandment
ought
not
to
be
rent
asunder
,
or
mangled
according
to
humane
arbitrement
,
but
the
institution
delivered
to
be
kept
intire
.
[
a
](A60334-e28020-b)
a
Resp.
p.
129
distinct.
31.
aliter
.
They
allow
married
Priests
.
Hier.
Patr.
We
do
permit
those
Priests
that
cannot
contain
,
the
use
of
marriage
.
They
deny
the
worship
of
Images
.
Concerning
which
point
[
b
](A60334-e28050-b)
b
Cyr.
resp
.
ad
inter
.
4.
p.
97.
Cyril
speaketh
:
we
forbid
not
the
historical
use
of
Pictures
(
Painting
being
a
famous
and
commendable
Art
)
we
grant
to
them
that
will
have
them
,
the
pictures
of
Christ
and
Saints
;
but
their
adoration
and
worship
we
detest
,
as
forbidden
by
the
Holy
Ghost
in
holy
Scripture
;
least
we
should
,
before
we
are
aware
,
adore
colours
instead
of
our
Creatour
and
Maker
.
They
acknowledg
the
sufficiency
of
Scripture
for
an
entire
rule
of
Faith
and
of
our
Salvation
Of
which
[
c
](A60334-e28090-b)
c
Damasc
.
de
Orthodoxa
fide
lib.
1.
c.
1.
Damascen
giveth
this
testimony
,
What
soever
is
delivered
unto
us
in
the
Law
and
in
the
Prophets
,
by
the
Apostles
and
Evangelists
,
that
we
receive
,
acknowledg
and
reverence
,
and
beside
these
we
require
nothing
else
.
They
do
not
forbid
the
layty
the
reading
of
Scriptures
.
As
the
reading
of
Scripture
is
forbidden
to
no
Christian
Man
(
saith
Cyril
the
Patriarch
)
so
no
Man
is
to
be
kept
from
the
reading
of
it
:
for
the
word
is
near
in
their
mouth
and
in
their
hearts
.
Therefore
manifest
injury
is
offered
to
any
Christian
Man
of
what
rank
or
condition
soever
he
be
,
who
is
deprived
or
kept
from
reading
or
hearing
the
Holy
Scripture
.
They
allow
no
private
Masses
:
as
Ch●traeus
relates
:
No
private
Masses
(
saies
he
)
are
celebrated
among
the
Grecks
,
without
other
communicants
,
as
their
liturgies
and
faithfull
relations
testif●
.
They
have
prayer
in
a
known
tongue
.
They
use
not
prayer
for
Souls
to
be
delivered
out
of
purgatory
,
nor
the
extreme
unction
,
nor
elevating
and
carrying
about
the
Sacrament
,
that
it
may
be
adored
;
nor
indulgences
,
nor
sale
of
Masses
.
Neither
is
there
in
their
Canon
,
any
mention
made
of
the
sacrifice
of
the
Body
and
blood
of
Christ
for
the
living
and
dead
,
as
Chytraeus
,
Guagnirus
and
others
quoted
by
[
a
](A60334-e28230-b)
a
Pagit
.
c.
4.
Pagit
do
relate
.
Other
differences
of
less
account
betwixt
the
Grecian
Church
and
the
Roman
,
you
may
see
related
by
[
b
](A60334-e28250-b)
b
Brerew
.
c.
15.
Possev
.
dereb
.
Muscov
.
pag.
38.
Brerewood
and
Possevin
.
Of
the
same
Religion
with
the
Grecians
,
are
the
Christians
of
the
vast
and
mighty
Empire
of
Muscovia
and
Russia
,
under
their
Metropolitan
the
Arch-Bishop
of
Mosco
,
nominated
and
appointed
by
the
Prince
,
the
Emperour
of
Russia
,
and
upon
this
nomination
consecrated
by
two
or
three
of
his
own
suffragans
.
To
these
may
be
added
the
Christians
called
Nestorians
(
for
having
maintained
antiently
the
errour
of
Nestorius
)
spread
over
a
great
part
of
Asia
.
For
besides
the
Countries
of
Babylon
,
Ass●ria
,
Mesopotamia
,
Parthia
,
and
Media
,
wherein
many
of
them
are
found
;
they
are
scattered
far
and
wide
in
the
East
,
both
northerly
to
Cathaia
,
and
foutherly
to
India
.
So
that
beyond
the
river
Tigris
eastward
,
there
is
no
other
Sect
of
Christians
to
be
found
(
as
learned
Brerewood
relates
)
except
only
the
Portugals
,
and
the
Converts
made
by
them
in
India
.
The
Patriarch
of
the
Nestorians
,
to
whom
all
those
of
the
East
parts
acknowledg
obedience
,
hath
his
seat
in
the
City
of
Musale
,
on
the
River
Tigris
in
Mesopotamia
,
or
in
the
Patriarchal
Monastery
of
Saint
Ermes
fast
by
Musale
.
In
which
City
,
tho
subject
to
Mahometans
,
it
is
recorded
,
that
the
Nestorians
retain
yet
15.
Temples
,
being
esteemed
about
40
thousand
Souls
.
Sanders
relates
the
great
number
of
suffragan
Bishops
and
Metropolitans
subject
to
the
Patriarch
of
Musale
.
Next
to
these
,
we
may
name
the
Christians
of
Egypt
called
Cophti
under
the
Patriarch
of
Alexandria
;
to
whose
jurisdiction
belong
not
only
the
native
Christians
of
Egypt
,
but
also
those
about
the
bay
of
Arabia
,
and
in
the
Mount
Sinai
Eastward
;
and
in
Afric
,
as
far
as
the
greater
Syrtis
westward
.
To
him
likewise
are
subject
the
Christians
called
Habassins
spread
over
the
wide
Empire
of
Aethiopia
,
with
their
Prince
commonly
called
Prester
John
.
For
tho
they
have
a
Patriarch
of
their
own
,
whom
they
call
in
their
idiome
Abuna
(
our
Father
)
yet
are
they
limited
[
b
](A60334-e28690-b)
b
Zaga
Zabo
de
relig.
&
mor.
Aethiop
.
apud
Damian
.
Goes
.
to
chuse
one
of
the
jurisdiction
of
Alexandria
,
and
a
Monk
of
Saint
Anthony
he
must
be
.
Besides
the
confirmation
and
consecration
of
him
belongeth
to
the
Patriarch
of
Alexandria
,
and
by
him
is
he
sent
with
Ecclesiastical
[
a
](A60334-e28730-b)
a
Tho.
à
Jesul
.
7.
p.
3.
Tho.
à
Jes
.
lib.
7.
p.
3.
charge
into
Habasia
.
The
conferring
of
Bishopries
and
other
Ecclesiastical
benefices
(
except
the
Patriarcship
)
belongeth
only
to
the
King
.
Their
Priests
and
other
inferiour
Ecclesiastical
Ministers
,
(
as
also
Monks
)
live
by
their
labour
,
as
having
no
tithes
nor
any
Ecclesiastical
revenues
to
maintain
them
,
nor
being
suffered
to
crave
alms
.
All
which
is
recorded
by
Zaga
Zabo
an
Ethiopian
Bishop
.
The
Christians
of
Egypt
are
so
constant
in
the
profession
of
Christianity
,
that
if
any
of
them
are
by
force
circumcised
by
the
Turks
,
he
is
marked
in
the
forehead
or
hands
with
the
sign
of
the
Cross
,
that
all
Men
may
know
him
to
be
a
Christian
.
The
Patriarch
of
Alexandria's
dwelling
,
is
now
neer
the
Church
of
Saint
Nicholas
in
Caire
,
which
City
is
one
of
the
greatest
Cities
in
the
World
,
reputed
to
be
eight
and
twenty
miles
in
length
,
and
fourteen
in
breadth
(
as
[
a
](A60334-e28840-b)
a
Lithgows
travels
p.
306.
Lithgow
reporteth
)
and
that
of
Greeks
,
Copates
,
Armenians
&
others
,
there
are
about
two
hundred
thousand
Christians
in
that
City
of
Caire
.
[
b
](A60334-e28890-b)
b
Tho.
a
Jesu
de
convers
.
gent.
lib.
7.
par.
1.
c.
6.
p.
363.
Thomas
a
Jesu
relates
a
foul
mistake
in
Baronius
:
who
in
the
end
of
his
sixth
to
me
,
tells
,
that
in
the
time
of
Pope
Clement
the
8.
an
Embassage
was
brought
from
the
Church
of
Alexandria
,
to
the
Roman
Bishop
:
in
which
the
Patriarch
and
all
the
Provinces
of
Egypt
,
and
others
adjoyning
,
did
acknowledg
him
chief
and
universal
Pastor
of
the
Church
;
but
the
matter
being
more
diligently
examined
,
appeared
to
be
a
meer
ly
and
fiction
of
a
certain
Impostor
Bartavis
.
How
great
is
the
extent
of
Christianity
in
Aethiopia
,
may
appear
by
the
vast
extent
of
that
Empire
,
which
according
to
Mr.
Brerewood
his
dimension
,
is
equal
with
Germany
,
France
,
Spain
,
and
Italy
.
Others
do
report
it
to
be
as
great
as
all
Europe
.
[
a
](A60334-e29040-b)
a
Apud
Pagit
.
p.
38.
Horatius
Malegueius
maketh
the
dominion
of
the
Aethiopian
Emperour
,
larger
then
any
other
;
excepting
the
Dominion
of
the
Catholic
King
.
[
b
](A60334-e29070-b)
b
Godig
.
de
Abass
.
reb
.
lib.
1.
c.
32
p.
195.
Godignus
reports
,
that
there
are
in
Aethiopia
one
hundred
and
twenty
seven
Arch-Bishops
.
[
c
](A60334-e29100-b)
c
Alvares
c.
14.
Alvares
a
Portuguese
Priest
relates
,
that
in
Macham
Talacem
which
is
the
Church
of
the
Holy
Trinity
,
he
saw
two
hundred
mitred
Priests
together
;
and
sixty
four
Canopies
carried
over
them
.
Their
Churches
are
built
round
,
and
very
rich
,
with
hanging
of
Cloth
of
Gold
,
Velvet
,
and
Plate
.
They
have
many
goodly
Monasteries
:
to
the
Monasteries
of
the
vision
of
Jesus
belong
about
3000
Monks
.
Many
were
the
attacks
of
Rome
upon
this
flourishing
Christianity
of
Aethiopia
;
to
bring
it
under
the
Dominion
of
the
Pope
.
[
d
](A60334-e29180-b)
d
Godig
.
p.
367.
The
more
famous
I
find
recorded
,
is
that
of
Andreas
Oviedo
,
sent
thither
with
the
title
of
Patriarch
,
in
the
year
1557.
who
coming
with
his
letters
to
the
Emperor
Claudius
,
received
this
answer
from
him
,
That
he
would
never
yield
obedience
to
the
Bishop
of
Rome
:
(
he
gave
him
leave
to
teach
the
Portugals
,
but
forbad
him
to
speak
one
word
to
his
Abassins
touching
Religion
)
and
that
he
would
not
suffer
the
Roman
yoak
to
be
laid
on
him
or
his
.
This
Emperor
Claudius
dying
,
Adamas
succeeded
;
who
banish'd
the
said
Patriarch
Andreas
:
and
this
was
the
issue
of
the
Embassy
,
as
Godignus
relates
.
Under
the
Patriarch
of
Jerusalem
[
a
](A60334-e29310-b)
a
Chytr
.
de
statu
Ecclesiae
p.
24.
are
the
Christians
inhabiting
Palestine
,
mingled
with
Turks
and
others
.
The
Patriarch
keeps
his
residence
in
Jerusalem
,
where
are
now
remaining
ten
Churches
of
Christians
.
The
Patriarchal
Church
is
the
Church
of
Saint
Sepulcher
in
Jerusalem
,
and
his
house
is
near
unto
it
.
To
this
Patriarch
did
belong
the
three
Palestines
.
Tyrius
adds
two
Provinces
more
,
Rubensis
&
Beritensis
.
He
relateth
also
five
Metropolitans
to
have
belonged
to
this
See
,
and
about
101
Bishops
.
The
Armenians
,
Georgians
,
Abassins
,
and
other
Christians
have
several
Churches
in
Jerusalem
.
Under
the
Patriarch
of
Antioch
,
are
the
Christians
,
called
Syrians
,
of
the
place
of
their
chief
habitation
;
and
Melchites
,
which
according
to
the
Syrian
Etymology
,
is
as
much
as
to
say
,
Royalists
;
because
their
Bishops
have
followed
alwaies
in
Faith
,
and
in
their
Councils
,
the
example
and
autority
of
the
Emperors
of
Constantinople
.
They
inhabit
mingled
with
Mahumetans
,
part
of
Syria
,
Beritus
,
Tripolis
,
Alepo
,
and
other
places
in
Asia
.
[
b
](A60334-e29470-b)
b
Boter
.
relat.
univers.
par.
3.
lib.
2.
Boterus
saith
,
they
are
the
most
numerous
sort
of
Christians
in
the
East
.
They
live
under
the
jurisdiction
of
the
Arch-Bishop
of
Damascus
,
by
the
title
of
Patriarch
of
Antiochia
.
For
Antiochia
it self
(
where
the
name
of
Christians
was
first
heard
in
the
World
)
lying
at
present
wast
,
or
broken
into
small
villages
,
the
Patriarchall
seat
was
translated
thence
to
Damascus
,
where
are
reported
to
be
above
a
thousand
houses
of
Christians
.
For
altho
the
Patriarch
of
the
Maronites
and
of
the
Jacobites
,
whereof
the
former
keepeth
residence
in
Libanus
,
and
the
latter
in
Mesopotomia
,
entitle
themselves
Patriarchs
of
Antiochia
,
and
by
the
Christians
of
their
own
Sects
be
so
acknowledged
,
yet
do
the
Melchites
,
who
retain
the
ancient
Religion
of
Syria
,
acknowledg
none
for
Patriarch
,
but
the
Arch-Bishop
of
Damascus
,
reputing
both
the
other
for
Schismatics
,
as
having
departed
from
the
obedience
and
communion
of
the
true
Patriarch
.
And
yet
beside
all
these
,
a
fourth
there
is
,
of
the
Popes
designation
,
that
usurpeth
the
title
of
Patriarch
of
Antiochia
.
For
ever
si●ce
the
Latines
surprized
Constantinople
(
which
was
about
the
year
1200
)
and
held
the
possession
of
the
Eastern
Empire
about
70
years
:
all
which
time
the
Patriarchs
of
Constantinople
were
consecrated
by
the
Pope
,
as
also
since
the
holy
Land
and
the
Provinces
about
it
were
in
the
hands
of
the
Christian
Princes
of
the
West
;
which
began
to
be
about
the
year
1100
,
and
so
continued
about
80
years
;
during
which
season
,
the
Patriarchs
of
Anticchia
also
and
of
Jerusalem
were
of
the
Popes
Congregation
;
ever
since
then
,
I
sa●
,
the
Church
of
Rome
hath
and
doth
still
create
successively
,
imaginary
or
titular
Patriarchs
(
without
jurisdiction
)
of
Constantinople
,
Antiochia
,
Jerusalem
,
and
Alexandria
:
so
loath
is
the
Pope
to
lose
the
remembrance
of
any
superiority
or
title
,
that
he
hath
once
compassed
.
The
Georgians
inhabit
the
Country
anciently
named
Iberia
betwixt
the
Euxine
and
the
Caspian
Seas
.
The
vulgar
opinion
is
that
they
got
the
name
of
Georgians
from
their
devotion
to
Saint
George
,
whom
they
honour
for
their
Patron
,
and
whose
image
they
bear
in
their
military
ensigns
.
Yet
this
seems
to
be
a
vulgar
error
,
whereas
mention
was
made
of
the
Nation
of
the
Georgians
in
those
parts
both
by
[
a
](A60334-e29830-b)
a
Mela
lib.
1.
c.
2
Plin.
lib.
6.
c.
13.
Prateo
.
de
haeres
.
Sect.
Verb.
Georgiani
.
Mela
and
Pliny
before
Saint
George
was
born
.
Their
Religion
both
in
ceremony
and
substance
is
that
of
the
Grecians
,
who
yet
were
never
subject
to
the
Patriarch
of
Constantinople
,
but
all
their
Bishops
,
being
18.
do
profess
obedience
to
their
own
Metropolitan
,
without
any
higher
dependance
or
relation
;
who
yet
keepeth
residence
far
off
in
the
monastery
of
Saint
Catherine
in
the
hill
of
Sinai
.
These
Christians
live
separately
by
themselves
without
mixture
of
Mahumetans
or
Pagans
,
under
their
own
King
.
They
are
a
very
warlike
People
,
valiant
in
Battail
,
of
great
strength
and
might
,
with
an
innumerable
multitude
of
Souldiers
,
very
terrible
to
the
Sarazens
;
as
it
is
reported
by
Vitriacus
the
Cardinal
.
Neighbouring
with
the
Georgians
are
the
Mengrelians
and
Circasians
,
anciently
called
Colchi
and
Zychi
,
both
of
the
Greek
Religion
,
and
subject
to
the
Patriarch
of
Constantinople
,
as
converted
by
his
[
a
](A60334-e29980-b)
a
Belon
.
observ
lib.
1.
c.
35
,
Ministers
,
Cyrillus
and
Metrodius
,
to
Christian
Religion
.
The
Mengrelians
inhabit
Colchis
,
which
lieth
neer
the
E●xine
Sea
.
The
[
b
](A60334-e30020-b)
b
Mr.
Herbert
lib.
65.
Circassians
Country
extendeth
it self
on
the
Meotis
500
miles
,
and
within
land
200
miles
.
These
Countries
bring
forth
the
bravest
warriors
reputed
in
the
East
.
CHAP.
XIV
.
Of
the
Jacobites
,
Armenians
,
Maronites
and
Indians
.
THe
Jacobites
had
this
name
(
as
Damascen
and
Nicephorus
do
relate
)
of
one
Jacobus
sirnamed
Zanzalus
of
Syria
,
who
living
about
the
year
530
,
was
in
his
time
a
mighty
enlarger
of
Eutyches
his
Sect
,
touching
the
unity
of
nature
in
our
Saviour
.
And
his
followers
are
at
this
day
in
great
numbers
known
under
the
name
of
Jacobites
,
in
Syria
,
Cyprus
,
Mesopotamia
,
Babylon
,
and
Palestine
;
in
which
[
a
](A60334-e30160-b)
a
Boter
.
relat.
p.
3.
lib.
2.
c.
de
Giacobitis
.
Breitenbach
peregrin
.
c.
de
Jacobitis
.
Regions
they
are
esteemed
to
make
about
a
hundred
and
sixty
thousand
Families
:
and
are
besides
so
far
extended
,
as
they
are
recorded
to
be
spread
abroad
in
some
40
Kingdoms
.
They
have
a
Patriarch
of
their
own
,
whose
Patriarchal
Church
is
in
the
Monastery
of
Saphran
,
near
the
City
of
Merdin
,
in
the
north
part
of
Mesopotamia
.
These
[
b
](A60334-e30210-b)
b
Tho.
a
Jes
.
de
convers
.
lib.
7.
p.
1.
c.
14.
Jacobites
do
condemn
Eutyches
and
his
errour
,
who
confounded
the
two
natures
of
Christ
;
and
they
confess
two
natures
to
be
united
in
Christ
,
and
one
personated
nature
to
be
made
of
the
two
natures
not
personated
,
without
mixture
,
or
confusion
.
The
Armenians
for
traffic
(
to
which
they
are
exceedingly
addicted
)
are
to
be
found
in
multitudes
in
most
Cities
of
great
trade
,
especially
in
those
in
the
Turkish
Empire
,
having
more
favour
among
the
Turks
,
then
any
other
Sect
of
Christians
,
by
a
patent
granted
to
that
Nation
under
Mahomets
own
hand
;
as
some
[
a
](A60334-e30250-b)
a
Postel
.
lib.
22.
de
linguis
.
tit.
de
lingua
Armenica
.
do
report
.
So
as
no
Nation
is
more
spread
abroad
in
Merchandizing
then
the
Armenians
,
except
the
Jews
;
yet
the
native
Regions
,
where
they
are
found
in
greater
multitude
,
and
their
Religion
is
most
supported
,
are
Armenia
the
greater
,
named
(
since
the
Turks
first
possession
of
it
)
Turcomannia
beyond
Euphrates
,
and
Cilicia
now
called
Carmania
.
The
Armenians
were
anciently
of
the
jurisdiction
of
the
Patriarch
of
Constantinople
;
but
since
the
time
of
Photius
,
they
have
departed
both
from
the
government
of
that
Patriarch
,
and
from
the
communion
of
the
Grecians
,
and
ever
since
they
acknowledg
obedience
,
without
further
or
higher
dependance
,
to
two
Patriarchs
of
their
own
,
whom
they
term
Catholics
,
namely
the
one
of
the
greater
Armenia
,
under
whose
jurisdiction
are
reputed
to
be
above
150000
Families
,
besides
very
many
Monasteries
.
[
b
](A60334-e30340-b)
b
Leonard
.
Sidon
.
Episc.
apud
Tho.
à
Jes
.
lib.
7.
pag.
1.
cap.
19.
He
keepeth
his
residence
at
present
by
the
City
of
Ervan
in
Persia
,
being
translated
at
their
first
reduction
to
the
Popes
obedience
,
thither
,
by
occasion
of
the
late
Wars
between
the
Persians
and
the
Turks
;
his
ancient
seat
having
bin
Seb●stia
the
Metropolis
of
Armenia
the
greater
.
The
other
Patriarch
of
Armenia
the
less
,
the
familie
,
of
whose
jurisdiction
are
esteemed
to
be
about
20000
,
anciently
kept
at
Meliteny
Metropolis
of
that
Province
,
but
now
is
resident
in
the
City
of
Sis
not
far
from
Tarsus
in
Cilicia
,
the
middle
limit
of
the
jurisdictions
of
these
two
Patriarchs
being
the
River
Euphrates
.
[
a
](A60334-e30490-b)
a
Possevin
.
Apparat.
Sacr.
in
v.
Maronitae
.
The
Maronites
were
so
named
,
not
of
an
Heretic
called
Maron
,
as
some
did
falsly
write
,
but
of
a
holy
Man
of
that
name
;
since
in
the
book
of
Councils
we
find
mention
of
the
Monasteries
of
Saint
Maron
.
Their
main
habitation
is
in
the
mountain
Libanus
:
which
tho
it
contain
in
circuit
about
700
miles
,
and
is
possessed
in
a
manner
only
by
the
Maronites
,
yet
of
all
Sects
of
Christians
they
are
the
least
,
as
being
esteemed
not
to
pass
in
all
12000
Houses
.
Their
Patriarch
,
who
is
wont
to
be
a
Monk
of
St.
Antony
,
having
under
his
jurisdiction
eight
or
nine
Bishops
,
keepeth
his
residence
for
the
most
part
in
Libanus
,
in
a
Monastery
of
Saint
Antony
.
[
b
](A60334-e30560-b)
b
Boter
.
relat.
Pa.
3.
lib.
2.
c.
de
Maronitis
.
He
professed
obedience
of
late
together
with
all
the
Maronites
to
the
Bishop
of
Rome
,
being
the
only
Nation
of
the
East
,
except
the
Indians
lately
brought
to
the
Romish
communion
,
who
acknowledg
that
obedience
.
Gregory
the
13.
did
found
a
Seminary
in
Rome
for
the
training
up
the
youth
of
that
Nation
in
the
Roman
Religion
.
The
Indian
Christians
commonly
called
of
St.
Thomas
,
because
by
his
preaching
they
are
supposed
to
have
bin
converted
to
Christian
Religion
,
inhabit
in
the
nearer
part
of
India
,
near
to
Cape
Comori
,
being
esteemed
(
afore
the
Portugals
frequented
those
parts
)
about
15000
Families
.
Their
Archbishop
formerly
acknowledged
obedience
to
the
Patriarch
of
Masal
by
the
name
of
the
Patriarch
of
Babylon
,
as
by
those
Christians
of
India
he
is
still
termed
.
But
the
Archbishop
revolting
from
his
former
Patriarch
,
submitted
himself
of
late
,
by
the
Portugals
persuasion
,
to
the
Bishop
of
Rome
,
retaining
notwithstanding
the
ancient
Religion
of
his
Country
,
which
was
also
permitted
by
the
Pope
:
in
so
much
that
in
a
Synod
held
in
Goa
,
for
that
purpose
,
he
would
not
suffer
any
alteration
to
be
made
of
their
ancientrites
or
Religion
,
as
[
*
](A60334-e30740-b)
*
Linschot
.
lib.
1.
cap.
15.
one
that
lived
in
those
parts
at
that
time
hath
recorded
.
But
that
Bishop
being
dead
,
his
successor
in
another
Synod
held
by
the
Arch-Bishop
of
Goa
,
at
Diamper
not
far
from
Maliapur
,
was
induced
to
make
profession
,
together
with
his
suffragans
and
Priests
,
both
of
the
Roman
obedience
and
Religion
.
Here
the
reader
may
note
,
how
ready
the
Roman
Court
is
to
wink
at
any
errors
in
the
proselytes
they
can
purchase
,
provided
they
acknowledge
the
Popes
Supremacy
:
that
being
secured
,
all
is
well
,
the
rest
will
come
in
with
time
,
as
has
happened
with
these
Indians
.
If
not
,
that
wise
Court
will
stop
where
it
cannot
go
further
,
and
allow
what
they
may
not
deny
.
For
it
is
to
be
considered
,
that
these
Indians
at
their
first
reduction
to
the
Popes
obedience
with
permission
to
use
their
own
rites
and
Religion
,
being
Nestorians
,
held
several
Articles
contrary
to
the
Roman
Faith
.
First
,
That
there
are
two
Persons
in
our
Saviour
as
well
as
two
natures
.
That
the
blessed
Virgin
ought
not
to
be
termed
Mother
of
God
.
That
Nestorius
condemned
in
the
third
and
fourth
general
Council
,
and
Diodorus
Tarsensis
,
and
Theodorus
Mopsuestensis
condemned
for
Nestorianism
in
the
fifth
,
were
holy
Men
:
rejecting
for
their
sake
the
third
general
Council
held
at
Ephesus
,
and
all
other
Councils
after
it
,
and
especially
detesting
Cyril
of
Alexandria
.
Tho.
à
Jes
.
de
conv
.
Gen.
lib.
7.
c.
2.
-
They
celebrate
the
Sacrament
of
the
Eucharist
with
leavened
Bread
.
-
They
communicate
in
both
kinds
.
-
They
use
not
auricular
confession
.
-
Nor
confirmation
.
-
They
celebrated
the
Communion
instead
of
Wine
with
the
juice
of
Raisons
,
softned
one
night
in
Water
,
and
so
pressed
forth
.
-
They
baptized
not
their
Infants
,
until
they
were
forty
daies
old
.
-
They
used
not
extreme
unction
.
-
Their
Priests
were
married
,
and
after
the
Death
of
their
first
Wives
had
the
liberty
of
the
second
third
and
oftner
Marriage
.
-
They
had
no
Images
of
Saints
in
their
Churches
but
only
the
Cross
.
Other
particular
tenets
proper
to
each
one
of
the
forementioned
societies
of
Christians
inhabiting
the
East
,
may
be
seen
with
Mr.
Brerewood
and
Mr.
Pagit
,
in
their
relations
of
these
Churches
.
In
sum
,
we
may
say
,
they
agree
with
our
reformed
Churches
of
Europe
,
as
well
in
asserting
the
fundamentals
of
Christian
Religion
as
in
reproving
the
novel
errors
of
the
Roman
Church
,
and
detesting
the
arrogancy
of
it
,
in
pretending
to
a
Supremacy
over
all
other
Christian
Churches
,
and
condemning
all
that
will
not
submit
to
their
pretension
herein
.
CHAP.
XV.
A
reflexion
upon
the
contents
of
the
Chapters
preceding
,
and
upon
the
pride
and
cruelty
of
Romanists
,
for
condemning
and
despising
all
Christian
societies
not
subject
to
their
jurisdiction
.
CErtainly
if
those
bold
and
blind
Zelots
of
the
Roman
Church
,
who
can
speak
no
peaceable
word
,
nor
entertain
any
charitable
thought
of
any
man
,
that
is
not
of
their
communion
,
did
reflect
upon
the
contents
of
the
three
Chapters
preceeding
,
and
consider
how
many
illustrious
Nations
,
and
numerous
Societies
of
Men
,
do
serve
God
sincerely
,
both
in
the
Eastern
and
Western
Churches
,
many
under
continual
persecution
and
suffering
for
their
Religion
;
they
would
abate
their
pride
in
despising
all
,
that
be
not
of
their
way
,
and
moderate
their
fury
,
in
condemning
all
to
Hell
fire
,
that
will
not
pay
subjection
to
their
Pope
.
When
the
Emperor
Charles
the
fifth
reduced
the
City
of
Ghent
from
a
revolt
,
one
of
his
Peers
counselled
him
he
should
rase
down
to
the
ground
that
great
City
.
The
generous
Emperor
,
to
win
that
Counsellour
to
milder
thoughts
,
brought
him
to
an
eminent
place
,
whence
he
could
view
the
vast
extent
and
rare
beauty
of
that
City
;
which
when
he
had
viewed
,
and
considered
,
he
could
not
find
in
his
heart
to
continue
in
his
former
severe
judgment
,
of
having
it
ruined
.
Inhumanly
cruel
he
must
be
,
who
considering
the
number
and
splendor
of
Nations
and
People
mentioned
in
the
preceeding
Chapters
,
serving
Christ
,
without
dependance
upon
the
Pope
of
Rome
,
will
have
them
all
damned
to
Hell
.
When
Scapula
president
of
Carthage
threatned
the
Christians
with
cruel
usage
;
Tertullian
bids
him
bethink
himself
,
[
a
](A60334-e31270-b)
a
Ad
Scapulam
c.
4.
p.
71.
What
wilt
thou
do
,
saies
he
,
with
so
many
thousands
of
Men
and
Women
,
of
every
Sex
age
and
dignity
,
as
will
freely
offer
themselves
?
what
fires
,
what
swords
,
wilt
thou
stand
in
need
of
?
what
is
Carthage
it self
like
to
suffer
,
if
decimated
by
thee
,
when
every
one
shall
see
there
his
near
kindred
and
neighbours
;
and
shall
see
there
Matrons
,
and
men
perhaps
of
thy
own
rank
and
order
,
and
the
most
principal
persons
of
either
the
kindred
or
friends
of
those
who
are
thy
own
nearest
friends
?
Spare
them
for
your
own
sake
,
if
not
for
ours
.
And
in
his
Apology
speaking
of
the
vast
spreading
of
that
party
;
[
b
](A60334-e31310-b)
b
c.
37.
p.
30.
Tho
(
saies
he
)
we
be
men
of
quite
an
other
way
,
yet
have
we
filled
all
places
among
you
,
your
Cities
,
Islands
,
Castles
,
Corporations
,
Councils
,
nay
your
Armies
themselves
,
your
Tribes
,
Companies
,
yea
the
Palace
,
the
Senate
and
the
Courts
of
Justice
.
Certainly
these
expressions
of
Tertullian
so
tender
and
pressing
,
could
not
chuse
but
work
upon
the
mind
of
Scapula
,
and
win
him
to
a
milder
dealing
with
the
Christians
.
I
would
desire
N.
N.
and
others
of
the
Roman
Church
,
severe
censurers
of
their
Christian
Brethren
,
to
reflect
upon
the
number
and
quality
of
those
whom
they
condemn
,
and
endeavour
to
ruine
,
by
the
notices
delivered
in
the
three
last
Chap.
preceeding
:
and
consider
with
how
much
propriety
the
words
of
Tertullian
may
be
applied
to
them
.
What
power
will
they
have
need
of
,
to
subdue
the
rest
of
Christianity
,
alien
from
their
communion
,
so
far
exceeding
themselves
in
number
and
forces
,
as
above
declared
?
And
in
case
they
should
subdue
them
;
what
fire
and
sword
would
suffice
to
destroy
them
?
And
if
all
should
attend
their
wishes
;
what
heart
could
endure
to
see
such
multitudes
of
their
dear
Countrymen
,
friends
and
nearest
relations
perish
,
whether
temporally
,
by
their
decrees
,
tending
to
the
ruine
of
all
Christians
,
not
submitting
to
their
power
;
or
eternally
,
by
the
cruel
verdict
of
Eternal
damnation
,
they
give
against
all
dissentors
?
I
know
some
of
them
will
say
,
that
this
severe
sentence
is
not
of
their
making
,
but
delivered
by
Christ
,
against
all
that
will
not
obey
his
Vicar
upon
Earth
,
the
Pope
of
Rome
.
And
possible
it
is
,
that
some
of
the
simpler
sort
may
believe
it
is
so
.
But
it
s
long
since
I
knew
and
proved
,
that
none
sufficiently
conversant
in
the
principles
of
their
own
Theology
,
could
seriously
think
it
to
be
so
:
but
that
according
to
their
principles
,
its
blasphemy
and
Heresy
,
to
say
without
restriction
,
and
in
general
terms
,
(
as
commonly
they
do
)
that
none
may
be
saved
out
of
the
communion
of
the
Roman
Church
.
And
my
Antagonist
I.S.
tells
us
,
I
did
not
trespass
therein
against
truth
of
Doctrine
,
but
against
policy
or
prudence
,
as
he
calls
it
,
whereby
I
put
a
great
stop
to
the
conversion
of
Protestants
,
if
People
did
think
,
that
out
of
the
Romish
Communion
any
may
be
saved
.
So
as
the
prudence
demanded
from
me
,
was
to
fashion
my
Doctrine
to
the
increase
of
the
Popes
Dominion
,
be
it
with
truth
or
untruth
;
and
pronounce
sentence
of
damnation
against
all
Christians
,
not
subject
to
him
,
tho
I
should
know
no
such
sentence
to
be
against
them
in
the
judgment
of
God
.
I
wish
my
good
Brethren
of
the
Roman
Church
did
reflect
upon
,
and
acknowledg
,
the
great
injury
they
do
to
themselves
,
in
breeding
and
fomenting
this
unchristian
hostility
,
with
the
whole
Society
of
Christians
separated
from
their
communion
,
so
numerous
and
illustrious
,
as
we
have
seen
in
the
preceeding
Chapters
;
imprinting
hatred
towards
all
,
in
the
hearts
of
their
Children
,
which
forceably
must
beget
a
return
of
hatred
,
or
disaffection
and
mistrust
.
How
incommodious
it
s
,
to
create
to
themselves
so
many
Enemies
;
how
uneasie
and
disadvantagious
,
to
bereave
themselves
of
the
free
and
amiable
society
,
of
so
many
noble
Nations
and
brave
People
,
which
the
apprehension
of
Heresy
makes
intractable
to
them
?
What
happened
to
me
with
a
Spanish
young
Man
that
came
in
my
company
out
of
Spain
into
England
,
makes
me
more
sensible
of
the
misery
that
Romanists
bring
upon
themselves
this
way
.
He
was
of
his
own
disposition
,
chearfull
and
sociable
:
but
as
soon
as
he
came
among
the
English
People
,
his
heart
and
countenance
fell
down
,
and
he
appeared
sad
and
melancholic
.
I
inquiring
of
him
the
cause
of
that
alteration
;
he
answered
,
that
he
looked
upon
all
those
men
as
Heretics
,
which
made
their
very
sight
odious
to
him
,
and
their
company
displeasing
.
The
man
did
not
well
know
,
what
Heresy
was
;
and
much
less
did
he
know
,
whether
those
Men
he
saw
were
Heretics
or
no.
He
acknowledged
them
to
be
good
men
,
just
and
civil
in
their
dealing
,
and
adorned
with
noble
gifts
of
God
;
yet
the
prejudice
he
was
in
against
them
,
by
conceiving
them
to
be
Heretics
,
made
their
sight
and
company
odious
to
him
.
Would
not
this
Man
have
been
more
happy
in
conceiving
a
better
opinion
of
the
People
?
would
it
not
make
him
live
with
more
ease
and
comfort
among
them
?
not
to
mention
now
that
higher
Emolument
and
duty
,
of
maintaining
charity
towards
all
Men.
CHAP.
XVI
.
Inferences
from
the
preceeding
Doctrine
of
this
whole
treatise
against
the
several
objections
of
N.
N.
HE
that
hath
not
considered
the
frame
I
proposed
to
observe
in
this
treatise
,
and
seeth
me
go
through
many
Chapters
of
it
,
debating
with
Suarez
and
other
Romish
writers
,
without
any
mention
of
N.
N.
may
think
I
have
neglected
,
or
forgotten
him
and
his
Book
.
But
if
he
will
take
notice
of
my
purpose
made
in
the
beginning
,
of
cutting
down
by
the
root
the
whole
Fabric
of
the
said
Book
;
he
shall
find
,
I
am
still
upon
my
intended
work
.
The
ground
and
foundation
of
all
the
cries
and
complaint
of
N.
N.
against
me
,
is
a
supposition
,
that
I
have
left
the
Catholic
Church
and
Faith
,
by
withdrawing
from
the
communion
of
the
Roman
Church
,
and
embracing
this
of
England
.
In
the
whole
discourse
of
this
Treatise
,
I
have
proved
,
that
the
Church
of
England
is
in
all
propriety
Catholic
;
and
the
Faith
professed
in
it
truly
Catholic
and
Apostolic
;
and
all
this
by
rules
and
principles
taken
from
the
ablest
of
Romish
Writers
,
for
proceeding
in
this
inquiry
:
whereby
it
remains
proved
,
that
all
the
exclamations
of
N.
N.
against
me
,
went
upon
a
false
supposition
,
and
consequently
are
vain
and
groundless
.
Hence
I
infer
,
first
,
how
vain
is
his
query
,
and
more
vain
his
divining
answer
,
about
what
drew
me
out
of
Gods
house
.
It
appears
by
what
is
said
hitherto
,
and
will
be
further
declared
in
the
rest
of
this
Book
;
that
in
my
change
,
I
did
not
leave
the
house
of
God
,
but
removed
to
the
best
and
soundest
part
of
it
;
that
no
private
spirit
,
or
rash
fancy
moved
me
;
but
a
sincere
acknowledgment
of
truth
,
by
the
ordinary
means
God
has
disposed
for
us
to
come
by
it
.
I
infer
secondly
,
how
groundless
and
unreasonable
his
pretention
is
,
that
I
should
have
quitted
the
holy
Doctors
,
Gregory
,
Ambrose
,
Augustine
,
and
Jerom
,
and
all
the
ancient
Fathers
and
Catholic
Doctors
.
He
do's
not
tell
how
or
wherein
I
have
deserted
that
noble
company
;
neither
indeed
were
it
easy
for
him
to
tell
it
.
I
live
,
and
do
firmly
resolve
to
dy
in
the
same
Catholic
Church
,
which
they
lived
and
died
in
;
and
in
the
profession
of
the
same
Catholic
and
Apostolic
Faith
,
which
they
professed
.
The
same
,
and
no
other
Faith
is
professed
in
the
Church
of
England
;
whose
communion
I
have
embraced
,
as
hath
bin
sufficiently
demonstrated
hitherto
;
and
I
hope
by
the
merits
and
grace
of
our
Saviour
Jesus
,
to
enjoy
the
company
of
those
blessed
Saints
in
Heaven
,
maugreall
the
censures
of
Rome
.
Neither
was
I
ever
closer
with
those
Holy
Fathers
in
the
Romish
Church
,
then
I
am
now
in
the
English
.
It
is
one
of
the
perverse
calumnies
of
our
adversaries
,
to
give
forth
,
that
there
is
not
due
regard
had
of
them
here
.
I
see
the
contrary
.
I
have
observed
diligently
the
waies
of
the
Universities
,
and
method
of
Study
with
Learned
men
in
England
and
Ireland
:
and
I
see
with
them
far
greater
application
to
the
study
and
reading
of
holy
Fathers
and
Doctors
of
the
Church
,
then
ever
I
saw
amongst
Romanists
.
Whilst
the
most
learned
of
these
spend
their
life
and
forces
in
speculative
notions
,
only
serving
Schole
debates
,
learned
Protestants
employ
their
time
more
happily
,
in
the
study
of
the
Holy
Scriptures
,
of
Fathers
,
and
credible
Histories
.
I
infer
thirdly
,
how
rash
and
injurious
is
his
censure
,
in
saying
,
that
by
embracing
the
confession
,
contained
in
the
39.
Articles
of
the
Church
of
England
,
I
have
made
my self
partaker
of
all
the
Heresies
,
and
an
associate
of
all
the
Heretics
,
that
were
from
the
beginning
of
the
World
to
this
day
.
Of
these
he
makes
a
great
list
,
beginning
with
Lucifer
,
whom
he
will
have
to
be
the
first
Heretic
before
Mans
Creation
,
and
from
him
proceeds
to
Lamech
,
the
Gyants
,
all
those
that
entred
not
into
the
Ark
,
but
perished
in
the
deluge
,
who
were
all
Heretics
,
saies
he
.
Then
enters
Cham
,
with
the
builders
of
Babels
,
Esau
,
Jannes
and
Jambres
,
Corah
and
Dathan
,
Nadah
and
Abihu
,
all
those
strange
Kings
that
made
war
against
the
Children
of
Israel
,
all
the
false
Prophets
of
Baal
.
Of
all
these
Heretics
,
he
saies
,
I
am
become
an
associate
,
by
embracing
the
confession
contained
in
the
39
Articles
of
the
Church
of
England
.
But
is
not
all
this
rage
without
any
mixture
of
reason
?
Is
it
not
a
sufficient
confutation
of
the
Man
,
and
a
foul
confusion
to
him
,
to
repete
this
raving
speech
of
his
?
In
what
part
of
the
39
Articles
,
or
of
the
three
Creeds
we
use
in
the
Church
of
England
,
will
he
find
those
Heresies
he
appropriats
to
us
?
But
he
will
come
nearer
home
,
and
make
a
long
narrative
of
errors
and
vices
related
of
Luther
,
Calvin
,
Melanchton
,
and
others
,
who
contributed
with
their
writings
to
the
reformation
of
the
Church
.
To
which
I
say
,
first
,
that
I
have
but
too
much
reason
not
to
believe
all
that
they
say
of
their
opposers
.
Secondly
,
that
tho
some
of
those
,
who
concurred
to
the
Reformation
,
should
have
fallen
as
men
,
into
some
vices
or
errors
;
the
Reformation
it self
(
which
certainly
was
a
work
of
God
)
ought
not
to
be
undervalued
for
that
.
The
sacred
Colledg
of
the
Apostles
,
first
founders
of
the
Christian
Church
,
had
in
it
one
as
bad
as
Judas
;
shall
the
whole
Colledg
of
the
Apostles
,
and
the
Religion
founded
by
them
be
disesteemed
for
that
?
Several
of
those
renowned
Fathers
,
preachers
,
and
defenders
of
the
Gospel
after
the
Apostles
in
the
primitive
Church
,
as
Origen
,
Tertullian
,
&c.
through
human
frailty
,
were
guilty
of
no
few
errors
;
shall
we
therefore
despise
the
work
they
did
,
and
the
healthful
part
of
their
Doctrine
?
If
you
did
tell
me
of
some
Doctrine
imposed
upon
us
as
an
article
of
belief
,
and
rule
of
manners
,
that
were
Heretical
,
or
opposit
to
the
law
of
God
,
that
were
pertinent
to
work
upon
me
:
but
this
I
am
certain
you
will
never
be
able
to
do
;
and
no
less
certain
am
I
,
that
your
Church
is
guilty
of
such
impositions
upon
its
followers
;
as
I
shall
demonstrate
by
several
instances
in
the
second
part
of
this
treatise
.
But
to
tell
me
of
vices
and
errors
of
particular
persons
is
both
impertinent
,
and
imprudent
,
I
knowing
so
much
how
matters
go
on
your
side
.
I
appeal
to
your
own
knowledg
by
what
you
have
seen
and
heard
of
of
the
Court
of
Rome
.
And
if
you
will
conceal
your
knowledg
herein
:
I
remit
your self
,
and
the
Reader
,
not
to
Protestant
Historians
,
which
happily
you
may
suspect
,
but
to
your
own
most
qualified
,
as
Platina
,
Onuphrius
,
and
even
Baronius
.
Read
in
them
the
acts
and
lives
of
several
of
those
your
holy
Fathers
,
and
infallible
oracles
of
Doctrine
,
the
Popes
of
Rome
;
see
the
transactions
of
John
the
thirteenth
about
the
year
966
,
or
of
Sylvester
the
secound
,
about
the
year
999.
or
John
the
18.
about
the
year
1003.
or
Benedict
the
9.
about
the
year
1033.
or
of
Gregory
the
7.
about
the
year
1080.
or
Boniface
the
8.
about
the
year
1294.
or
Alexander
the
6.
and
of
his
outragious
Son
Caesar
Borgia
,
about
the
year
1294.
and
you
shall
find
them
to
be
such
men
,
as
no
Epicurean
monster
storied
out
to
the
World
,
has
outgon
them
in
sensuality
,
cruelty
,
tyranny
,
and
all
manner
of
vices
.
And
while
I
have
in
my
memory
,
and
before
mine
eies
unfeigned
Histories
of
this
kind
;
spare
heaping
fables
against
some
particular
persons
concurring
to
the
reformation
.
But
who
will
not
admire
the
mans
disingenuity
in
reproaching
me
,
and
the
Church
of
England
,
with
the
Tenets
,
or
madness
of
the
Quakers
,
which
he
relates
at
the
end
of
the
16
chapter
of
his
Book
;
knowing
and
confessing
in
the
same
place
,
that
they
are
reproved
and
punished
by
this
Church
;
and
that
the
author
of
them
James
Naylour
was
condemned
to
a
perpetual
imprisonment
,
after
being
whipt
publicly
,
and
his
tongue
bored
with
a
burning
iron
.
May
not
I
,
with
the
same
reason
,
reproach
him
and
his
Church
,
with
the
horrid
impieties
of
the
Jews
,
Moors
,
and
Atheists
,
as
thick
set
in
Spain
and
Italy
,
as
Quakers
among
us
?
But
were
that
fair
dealing
,
I
knowing
that
such
Sects
are
not
approved
of
,
but
rather
punished
in
those
Countries
?
Why
then
for
shame
,
will
N.
N.
tell
me
,
I
am
become
of
the
society
of
Quakers
,
by
adhearing
to
the
Church
of
England
,
he
telling
at
the
same
time
how
severely
they
are
punished
amongst
us
?
And
if
I
were
of
his
temper
,
for
pleasuring
vulgar
readers
,
with
stories
and
rarities
of
this
kind
,
I
could
with
more
ground
of
truth
,
and
therefore
more
sensibly
return
upon
him
a
large
sum
of
practices
,
which
to
indifferent
judgments
would
appear
no
better
then
madness
;
yet
daily
used
by
persons
and
societies
approved
and
applauded
in
his
Church
.
But
I
reserve
my
time
and
labour
for
a
more
serious
and
becoming
work
:
in
the
mean
time
I
remit
him
to
Sir
Edwin
Sandys
his
Book
,
containing
a
Survey
of
the
Western
Church
;
where
he
shall
see
set
down
,
with
candor
and
ingenuity
becoming
a
Gentleman
and
a
Christian
,
the
rites
and
customs
he
saw
practised
in
several
societies
of
the
Roman
Church
.
He
do's
not
grudg
to
praise
them
,
where
he
finds
them
praise
worthy
,
neither
do's
he
soure
his
pen
in
relating
their
faults
.
If
you
will
be
ingenuous
,
you
will
confess
he
saies
nothing
but
what
you
know
your self
to
be
in
practise
;
and
if
long
custom
and
passion
got
by
it
has
not
blinded
your
judgment
,
you
shall
perceive
many
of
those
practices
to
be
as
unreasonable
and
mad
,
as
any
of
those
you
relate
of
the
Quakers
.
And
if
you
will
have
a
more
exact
and
vigorous
discussion
of
this
point
,
go
to
Dr.
Stilling
fleet
his
Book
,
where
he
speaks
of
the
fanaticism
practiced
in
the
Church
of
Rome
;
and
you
shall
find
in
it
confusion
enough
,
and
reason
to
spare
objecting
to
us
the
follies
of
Quakers
.
And
whereas
you
pretend
to
fright
me
with
representing
to
me
errors
of
particular
persons
of
the
Protestant
Church
;
if
I
would
resolve
to
make
a
return
to
you
of
that
kind
,
I
could
make
my
Book
swell
,
and
the
Readers
heart
tremble
,
by
relating
the
Heresies
,
Blasphemies
,
and
execrable
Doctrines
,
which
I
have
heard
preached
,
and
saw
printed
by
persons
of
your
Church
.
I
will
only
relate
to
you
,
for
example
,
some
few
propositions
of
Books
that
came
to
my
own
hands
:
the
one
was
of
a
grave
preacher
,
who
prepared
for
the
print
a
large
volume
of
Commentaries
upon
the
Gospel
of
St.
Mark
.
This
book
was
sent
by
the
Provincial
of
his
order
,
to
be
examined
by
me
:
and
having
read
it
with
attention
,
I
voted
against
the
printing
of
it
,
for
several
faults
I
specified
in
my
censure
,
but
especially
for
containing
some
desperat
blasphemous
propositions
,
as
this
following
,
touching
St.
John
Evangelist
.
Joannis
Excellentia
titulo
dilecti
maxima
est
:
major
est
quam
Redemtoris
etiam
in
deo
.
Tanta
est
,
quanta
esse
Deum
trinum
&
unum
;
imo
propter
hoc
verbum
caro
factum
est
.
For
the
understanding
of
which
mad
piece
of
Rhetoric
,
it
is
to
be
considered
,
that
there
are
two
Sects
of
Nuns
;
the
one
passionatly
bent
to
extol
St.
John
the
Evangelist
above
St.
John
Baptist
;
the
other
preferring
,
with
no
less
animosity
,
the
Baptist
before
the
Evangelist
.
Our
preacher
before
mentioned
to
pleasure
the
Nuns
of
the
Evangelist
,
delivers
that
prodigious
Paradox
;
which
in
English
may
be
turned
thus
,
exceeding
great
is
the
excellency
of
John
,
upon
the
account
of
being
the
Beloved
.
It
is
greater
then
that
of
a
Redeemer
even
in
God
:
it
is
so
great
,
as
to
be
God
in
trinity
and
unity
:
nay
for
this
cause
,
the
word
was
made
flesh
.
Go
now
and
compare
this
piece
of
Doctrine
with
any
of
those
you
related
of
the
Protestant
writers
;
and
if
it
has
not
out
gon
them
all
,
add
to
it
what
follows
.
Being
advertised
by
the
inquisitor
general
of
Spain
,
at
the
second
time
he
sent
me
a
licence
for
reading
prohibited
Books
,
that
I
had
not
given
him
account
of
what
censureable
propositions
I
might
have
lighted
upon
in
my
readings
,
as
he
had
charged
me
to
do
,
in
the
instrument
of
such
a
Licence
,
which
he
had
sent
me
the
year
before
;
I
sent
to
him
a
list
of
some
perverse
Doctrines
I
saw
in
Books
approved
,
and
in
much
use
among
themselves
(
for
Protestant
Books
I
could
find
none
to
give
account
of
)
among
which
were
the
three
propositions
following
prefixed
for
titles
to
so
many
moral
discourses
of
Leander
de
Murcia
in
his
Commentaries
on
the
book
of
Esther
.
The
first
of
which
goes
thus
,
Adeo
essicax
est
mortis
memoria
ad
reducendos
in
meliorem
frugem
homines
,
ut
non
solum
ipsi
,
sed
etiam
Deus
op.
Max.
proposita
ante
oculos
morte
in
meliora
contendat
.
The
memory
of
Death
is
so
powerful
to
reduce
Men
unto
a
better
life
;
that
not
only
they
,
but
even
God
Almighty
himself
laying
death
before
his
eies
becomes
better
.
The
second
runs
thus
,
Etiam
daemon
morte
ante
oculos
constituta
contendit
in
meliora
;
even
the
Devil
looking
upon
death
,
mends
himself
.
The
third
proposition
is
this
,
Tanta
dilectione
prosecutus
est
filius
Dei
homines
,
vt
pro
ipsis
quasi
insanire
videatur
.
The
Son
of
God
his
love
to
men
has
bin
so
great
,
that
he
seems
to
be
mad
for
them
.
And
if
thus
it
goes
,
even
in
Books
current
and
approved
among
you
,
what
if
I
did
relate
the
Doctrines
of
others
censured
and
prohibited
by
your
inquisitions
;
as
you
and
your
party
frequently
do
upbraid
our
Church
,
with
erroneous
Doctrines
of
particular
Men
,
which
we
do
utterly
detest
,
and
our
learned
Men
do
vigorously
oppose
by
word
and
pen
,
in
Pulpits
,
Books
,
and
Scholes
?
CHAP.
XVII
.
The
Reformation
of
the
Church
of
England
vindicated
from
the
slanderous
aspersions
of
N.
N.
and
other
Romanists
.
IT
is
very
usual
with
the
Zelots
of
the
Romish
Church
to
make
Henry
the
Eight
sole
Author
of
the
Reformation
of
the
English
Church
,
loading
that
Prince
with
bitter
invectives
and
odious
reports
,
thereby
to
render
the
reformation
contemtible
,
to
which
N.
N.
in
the
14.
chapter
of
his
Book
adds
a
slanderous
relation
of
the
lives
and
behaviour
of
some
Monks
and
Friers
come
out
of
Germany
,
which
he
pretends
to
have
bin
the
authors
and
contrivers
of
the
39.
Articles
of
the
Church
of
England
.
I
will
not
repete
the
many
idle
stories
he
tells
of
them
,
more
fit
to
divertise
simple
persons
of
his
own
credulity
in
a
Winter
night
at
the
fire
,
then
to
work
on
serious
and
knowing
Men.
I
have
chosen
for
a
more
short
and
solid
way
,
rather
to
justify
our
cause
,
with
positive
arguments
,
then
to
follow
our
adversaries
in
sifting
fopperies
.
To
this
purpose
I
will
lay
for
foundation
of
my
present
discourse
,
that
the
whole
frame
of
the
Reformation
standeth
upon
two
points
:
whereof
the
first
,
and
more
resented
at
Rome
,
is
the
denying
of
the
Popes
supremacy
,
and
the
withdrawing
of
the
Church
of
England
from
subjection
to
him
.
The
second
is
the
Reformation
of
the
Liturgy
and
Doctrine
of
the
said
Church
from
errors
and
corruptions
introduced
in
it
.
As
for
the
first
it
is
clear
and
evident
,
that
neither
Henry
the
8.
nor
Luther
,
nor
Calvin
,
nor
any
of
those
strangers
mentioned
by
N.
N.
were
authors
or
causers
of
the
freedom
of
the
Church
of
England
from
subjection
to
the
Pope
of
Rome
;
This
freedom
being
by
its
own
right
inherent
in
it
from
the
beginning
of
its
Christianity
,
however
King
Henry
his
valour
and
resolution
broke
off
effectually
the
Tyrannical
usurpations
of
Rome
,
which
long
time
did
oppress
the
English
Church
and
Nation
,
notwithstanding
their
continual
reluctancy
,
and
complaint
against
those
Romish
extortions
.
Far
were
those
good
Christians
that
inhabited
England
before
the
time
of
Gregory
the
Great
,
from
giving
or
owning
obedience
to
the
Bishop
of
Rome
;
and
so
when
Augustin
came
hither
,
about
the
year
590
,
and
demanded
their
obedience
to
the
Church
of
Rome
,
the
Abbot
of
Bangor
returned
him
answer
,
[
*
](A60334-e32640-b)
*
Concil.
Spelm.
P.
108.
That
they
were
obedient
to
the
Church
of
God
,
to
the
Pope
of
Rome
,
and
to
every
godly
Christian
;
to
love
every
one
in
his
degree
in
charity
,
to
help
them
in
word
and
deed
,
to
be
the
Children
of
God
:
and
other
obedience
then
this
,
they
did
not
know
due
to
him
,
whom
he
named
to
be
Pope
,
nor
to
be
Father
of
Fathers
.
And
if
Augustin
did
pretend
to
such
a
subjection
from
England
to
Rome
,
as
the
Popes
of
it
now
would
have
,
certainly
he
exceeded
his
commission
for
St.
Gregory
that
sent
him
,
never
pretended
to
that
supremacy
which
his
successors
do
aspire
to
,
as
we
shall
demonstrate
in
the
15
chapter
of
the
second
part
of
this
treatise
;
and
how
far
he
was
from
pretending
England
to
be
of
his
jurisdiction
,
may
appear
by
what
is
related
of
him
,
that
being
told
,
certain
children
were
de
Britannica
Insula
,
he
did
not
know
whether
the
Country
were
Christian
or
Pagan
.
The
sili●●
and
voluntary
respect
and
obedience
,
which
the
holiness
and
learning
of
Gregory
and
some
other
good
Popes
gain'd
among
the
English
,
gave
occasion
to
others
following
of
less
merit
,
to
pretend
to
a
right
to
such
obedience
,
which
being
perceived
by
the
Kings
,
they
prohibited
all
appeals
to
Rome
,
and
the
coming
of
Legats
thence
,
and
so
much
as
the
receiving
of
letters
without
the
Kings
licence
;
as
may
appear
by
Paschalis
the
Second
his
letter
to
Henry
the
first
,
expostulating
with
him
about
this
particular
,
in
these
words
,
Sedis
Apostolicae
nuncii
vel
literae
,
praeter
jussum
regiae
Majestatis
,
nullam
in
potestate
tua
susceptionem
aut
aditum
promerentur
,
nullus
inde
clamor
,
nullum
inde
judicium
ad
sedem
Apostolicam
destinantur
,
&c.
This
happened
in
an.
1114.
notwithstanding
the
King
stood
upon
his
resolution
;
so
as
in
the
year
following
1119
,
sending
his
Bishops
to
a
Council
held
by
Callixtus
the
2.
at
Rhemes
at
their
departing
,
he
gave
them
instructions
;
not
to
complain
of
each
other
,
because
himself
would
right
each
of
them
at
home
:
that
they
[
*
](A60334-e32880-b)
*
Joh
,
Diacon
.
l.
1.
c.
21.
vita
Greg.
should
[
a
](A60334-e32890-b)
a
Orderi
.
Vital
is
p.
857.
Ite
&
Dominum
Papam
de
parte
mea
salutate
,
&
Apostolica
praecepta
humiliter
audite
;
sed
superfluas
adinventiones
regno
meo
adinferre
nolite
.
salute
the
Pope
from
him
,
hear
his
precepts
,
but
bring
no
superfluous
devices
or
innovations
into
his
kingdom
.
True
it
is
,
That
several
of
our
Godly
Kings
did
permit
appeals
should
be
made
to
Rome
,
in
matters
wherein
our
own
Bishops
could
not
agree
,
and
directions
to
be
sought
from
thence
,
as
from
a
flourishing
and
learned
Church
,
not
as
a
superior
Judicature
.
And
when
the
Roman
Bishops
did
pretend
to
any
such
superiority
,
our
Kings
did
protest
against
it
.
So
Henry
the
fifth
having
demanded
of
Martin
the
fourth
some
particulars
,
to
which
his
Embassadors
not
finding
him
ready
to
assent
;
they
[
b
](A60334-e32960-b)
b
Arthur
Duc.
in
vita
Henrici
Chichly
p.
56.
57.
told
him
,
That
they
had
orders
to
protest
before
him
,
that
the
King
would
use
his
own
right
in
those
particulars
,
as
things
which
he
demanded
,
not
out
of
necessity
,
but
for
the
honour
&
respect
he
was
willing
to
shew
to
that
Sea
,
that
they
should
make
a
public
protestation
thereof
before
the
whole
Colledg
of
Cardinals
.
And
to
this
purpose
are
sundry
examples
remaining
on
[
c
](A60334-e32980-b)
c
Rot.
parliam
.
17
Edward
3.
n.
59.
25.
Edw.
3.
oct.
purif
.
n.
13.
7.
Hen.
4.
n.
114.
13.
Hen.
6.
n.
38.
record
;
where
the
King
at
the
Petition
of
the
Commons
,
for
redress
of
some
things
amiss
belonging
to
Ecclesiastic
cognizance
,
first
chuses
to
write
to
the
Pope
;
but
on
his
delay
,
or
failing
to
give
satisfaction
,
doth
either
himself
by
statute
redress
the
inconveniency
,
or
command
the
Archbishop
to
see
it
don
.
For
certain
it
is
,
by
the
course
of
all
our
Chronicles
and
histories
,
that
our
Kings
,
together
with
the
convocation
of
their
Bishops
and
Clergy
,
had
in
themselves
absolute
and
entire
power
of
governing
and
reforming
the
Church
of
this
kingdom
,
without
any
dependency
uppon
any
forreign
authority
.
It
was
never
doubted
,
neither
could
it
be
denied
upon
any
warrantable
ground
,
that
they
had
within
their
own
dominions
,
the
same
power
which
Constantine
had
in
the
Empire
,
and
that
our
Bishops
had
the
same
which
St.
Peter
had
in
the
Church
.
For
which
since
the
Erection
of
Canterbury
into
an
Archbishoprick
,
the
Bishops
of
that
Sea
were
held
,
[
*
](A60334-e33040-b)
*
Malms
.
de
Pontif.
lib.
1.
in
Ansel
.
fol.
127.15
.
Quasi
alterius
orbis
Papae
,
as
Vrban
the
Second
styled
them
,
and
did
exercise
vices
Apostolicas
in
Anglia
;
that
is
,
they
used
the
same
power
within
this
Island
which
the
[
a
](A60334-e33090-b)
a
Eadmer
.
p.
27.
Pope
did
in
other
parts
.
And
in
our
writers
the
Archbishop
of
Canterbury
is
frequently
called
Princeps
Episcoporum
Angliae
,
[
b
](A60334-e33130-b)
b
ib.
p.
107.
33.
Pontifex
summus
,
[
c
](A60334-e33140-b)
c
Gervas
.
Boro
.
ber.
col.
1663.
54.
Patriacha
.
King
Edgar
asserted
this
power
to
be
in
himself
,
and
in
his
Clergy
,
in
his
memorable
speech
made
to
them
,
[
d
](A60334-e33160-b)
d
Apud
Ailred
.
col.
361.16
.
Ego
Constantini
,
vos
Petri
gladium
habetis
in
manibus
.
I
bear
in
my
hand
the
sword
of
Constantin
,
and
you
that
of
Peter
.
And
therefore
as
the
affairs
of
most
concerns
in
the
Church
,
had
their
dependance
on
the
Emperor
,
and
the
holy
men
of
those
times
did
not
doubt
to
continue
to
him
the
style
of
Pontifex
maximus
,
as
[
e
](A60334-e33210-b)
e
Tom.
3.
an.
312.
n.
106.
Baronius
notes
,
sine
ulla
christianitatis
labe
.
So
[
f
](A60334-e33260-b)
f
Regularis
Concordia
&c.
Not.
Seldeni
ad
Eadmerum
.
p.
146.
16.
King
Edgar
was
solicito
is
of
the
Church
of
his
Kingdom
,
veluti
domini
sedulus
Agricola
,
&
pastorum
pastor
.
And
wrote
himself
the
Vicar
of
Christ
,
and
by
his
[
g
](A60334-e33310-b)
g
Concil.
Spelm.
à
p.
444.
a●
p.
476.
laws
and
Canons
he
made
known
,
that
he
did
not
assume
those
titles
in
vain
.
King
[
h
](A60334-e33350-b)
h
Leg.
Edw.
Confes
.
c.
17.
p.
142.
Rex
quia
vicartus
summi
Regis
est
.
ad
hocest
constitutus
,
ut
regnum
terrenum
&
populum
dom●ni
&
s●per
omnia
sanctam
veneretur
Ecclesiam
ejus
,
&
regat
,
&
ab
injurtis
defendat
.
Edward
the
Confessor
a
canonized
Saint
,
did
declare
the
same
,
and
practised
accordingly
;
The
King
,
saies
he
,
being
vicar
of
the
supream
King
,
his
duty
is
to
govern
and
defend
the
earthly
Kingdom
,
and
the
people
of
the
Lord
from
injuries
,
and
over
all
to
reverence
govern
and
defend
his
Church
.
The
same
was
declared
and
practised
by
[
i
](A60334-e33420-b)
i
Leg.
Inae
in
pras
.
p.
1.
Ina
,
whom
Baronius
styles
a
most
pious
King
,
by
[
k
](A60334-e33470-b)
k
Leg.
fol.
11.
p.
109.
Canutus
acknowledged
for
a
most
bountiful
benefactour
of
Churches
,
and
of
the
servants
of
God
.
Erga
Ecclesias
atque
Dei
servos
,
benignissimus
largitor
,
as
[
l
](A60334-e33520-b)
l
Epist.
97.
fol.
93.
Canut
.
c
Furbertus
Carnotensis
relates
of
him
and
several
other
godly
Kings
of
England
,
whose
several
laws
touching
Ecclesiastic
affaires
,
you
may
see
related
by
Jorvalens
.
c.
2.
col.
761.
c.
5.
col.
830.
c.
23.
col.
921.
as
also
the
laws
of
Emperors
,
to
the
same
purpose
in
the
books
of
[
m
](A60334-e33590-b)
m
Codex
Theodos
.
de
seriis
,
de
nuptiis
&c.
de
s●de
Catholica
,
de
Episcopis
Ecclesiis
&
clericis
,
de
monachis
,
de
haereticit
,
de
Apost.
de
Religione
,
de
Episcopali
judicio
.
&
cod
.
Jast
.
l.
1.
Tit.
1
,
2
,
3
,
4
,
5.
&
passim
in
co
.
Theodosius
and
Justinian
.
The
Emperors
did
employ
their
Bishops
and
Divines
,
in
resolving
upon
wholsome
decrees
touching
Church
affaires
,
and
these
decrees
they
espoused
themselves
for
Laws
;
so
as
the
transgressors
of
them
should
be
subject
to
penalties
.
This
same
course
our
Kings
have
taken
as
well
in
former
ages
as
in
this
latter
of
the
Reformation
of
our
Church
.
Henry
the
Eighth
haveing
those
occasions
of
discontent
with
Pope
Clement
the
Seventh
(
which
as
too
much
known
I
omit
to
relate
,
)
and
being
urged
by
the
States
of
the
Kingdom
to
execute
at
last
what
long
time
was
desired
,
and
often
attemted
in
England
,
viz.
to
throw
off
the
usurped
power
and
jurisdiction
of
the
Bishop
of
Rome
over
this
Kingdom
;
to
proceed
with
due
legality
and
consideration
in
so
weighty
a
matter
,
he
wrote
to
the
Universities
,
and
great
Monasteries
,
and
Churches
of
the
Kingdom
,
in
the
year
,
1534.
and
the
eighteenth
of
May
of
the
same
year
,
to
the
University
of
Oxford
,
requiring
them
like
men
of
vertue
and
profound
Literature
,
diligently
to
intreat
,
examine
,
and
discuss
a
certain
question
,
viz.
An
Romanus
Episcopus
habeat
majorem
aliquam
Jurisdictionem
sibi
collatam
in
Sacra
Scriptura
in
hoc
Regno
Angliae
,
quam
alius
quivis
Externus
Episcopus
.
Whether
the
Bishop
of
Rome
had
any
greater
jurisdiction
given
to
him
in
holy
Scripture
over
this
Kingdom
of
England
,
then
any
other
foreign
Bishop
;
and
to
return
their
opinion
in
writing
under
their
common
Seal
,
according
to
the
meer
and
sincere
truth
of
the
same
.
To
which
after
mature
deliberation
,
and
examination
,
they
returned
answer
;
That
he
hath
no
such
jurisdiction
in
this
land
.
The
words
of
the
University
of
Oxford
returning
their
answer
to
the
King
upon
this
subject
the
27.
of
June
,
of
the
aforesaid
1534.
which
I
saw
in
the
Records
of
that
University
,
are
as
follow
,
Post
susceptam
itaque
per
nos
quaestionem
ante
dictam
,
cum
omni
humilitate
,
devotione
,
ac
debita
reverentia
,
convocatis
undique
dictae
nostrae
Academiae
Theologis
,
habitoque
complurium
dierum
spatio
,
ac
deliberandi
tempore
satis
amplo
,
quo
interim
cum
omni
qua
potuimus
diligentia
,
Justitiae
Zelo
,
Religione
&
conscientia
incorrupta
,
perscrutaremur
,
tam
Sacrae
Scripturae
libros
,
quam
super
cisdem
approbatissimos
interpretes
,
&
eos
quidem
saepe
&
saepius
à
nobis
evolutos
&
exactissime
collatos
,
repetitos
&
examinatos
,
deinde
&
disputationibus
solennibus
palam
&
publice
habitis
,
&
celebratis
,
tandem
in
hanc
sententiam
unanimiter
omnes
convenimus
,
ac
concordes
fuimus
,
viz.
Romanum
Episcopum
majorem
aliquam
jurisdictionem
non
habere
sibi
a
Deo
collatam
in
Sacra
Scriptura
in
hoc
Regno
Anglia
,
quam
alium
quemvis
Externum
Episcopum
.
We
therefore
,
after
having
taken
in
hand
this
question
with
all
humility
,
devotion
and
due
reverence
,
the
Divines
of
our
University
being
called
together
from
all
places
,
and
the
space
of
many
daies
and
time
enough
bein
given
for
deliberating
,
whereby
with
all
diligence
possible
,
zeal
of
Justice
,
Religion
and
upright
con●●ience
,
we
should
search
as
well
the
Books
of
Holy
Scripture
,
as
the
most
approved
interpreters
of
them
,
and
they
being
very
often
turned
over
by
us
,
and
most
exactly
conferred
together
,
review'd
&
examin'd
;
&
moreover
having
celebrated
&
held
public
&
solemn
disputes
on
this
subject
,
at
last
we
have
all
unanimously
agreed
upon
this
sentence
,
viz.
That
the
Bishop
of
Rome
hath
not
any
more
Jurisdiction
given
to
him
by
God
in
holy
Scripture
,
in
this
Kingdom
of
England
,
then
any
other
foreign
Bishop
hath
.
Having
met
with
this
religious
and
learned
declaration
of
the
University
of
Oxford
,
I
thought
convenient
to
relate
it
here
,
as
well
for
the
autority
the
opinion
of
this
great
University
is
apt
to
give
to
the
matter
,
as
also
that
it
may
be
to
us
an
argument
of
the
zeal
and
diligence
,
wherewith
the
other
Scholes
,
Monasteries
,
and
Churches
did
proceed
to
deliver
their
opinion
upon
this
subject
.
And
if
it
be
true
,
what
the
famous
Canonist
[
*
](A60334-e33860-b)
*
Navar.
cap.
Cum
conti
gat
de
rescript
.
remed.
1
,
n.
●o
.
qui
unius
Doctor●s
eruditione
ac
animi
pretate
celebr●s
autoritate
d●ctus
secerit
al
quid
,
ex●usatur
,
etiam●●d
non
esset
justum
,
&
alii
contrarium
tenerent
.
Navar
saies
,
(
and
now
is
more
commonly
said
and
confirmed
by
Casuists
and
Canonists
)
that
who
do's
any
thing
,
following
therein
the
opinion
of
one
Doctor
of
known
learning
and
piety
(
tho
others
be
of
contrary
opinion
,
)
is
excused
,
tho
happily
what
he
did
should
not
be
just
in
it self
;
and
if
the
authority
of
one
Doctor
of
learning
and
piety
can
justify
a
mans
proceeding
,
shall
not
the
opinion
of
so
great
a
number
of
men
famous
for
learning
and
piety
,
that
were
then
in
the
Universities
,
Monasteries
and
Churches
of
England
,
justify
the
proceedings
of
King
Henry
,
in
freeing
his
Kingdom
from
the
slavery
it
was
in
under
the
Bishop
of
Rome
?
This
indeed
was
to
lay
the
axe
to
the
root
of
the
Romish
usurpations
and
corruptions
in
this
Land
.
Their
pretended
authority
in
it
being
found
and
declared
not
to
be
from
God
,
nor
grounded
upon
his
divine
word
,
but
illegally
and
fraudulently
intruded
upon
the
Nation
;
it
followeth
that
they
were
all
at
their
own
liberty
to
reform
their
Church
,
by
a
National
Synod
of
their
own
Prelats
and
Clergy
,
under
the
protection
and
inspection
of
their
Prince
,
as
in
other
times
was
don
in
this
land
,
&
in
consequence
to
this
the
states
of
the
Kingdom
being
congregated
in
[
*
](A60334-e33920-b)
*
Stat.
26.
Hen.
8.
c.
1.
begun
Nov.
3.
end
Dec.
18.
1533.
Parliament
an.
1533
have
declared
,
that
his
Majesty
,
his
heirs
and
successors
Kings
of
this
Realm
,
shall
have
full
power
and
autority
from
time
to
time
to
visit
,
repress
,
redress
all
such
errors
,
heresies
,
abuses
,
&c.
which
by
any
manner
of
spiritual
authority
or
jurisdiction
may
be
lawfully
reformed
,
repressed
,
ordered
,
redressed
,
&c.
And
this
was
not
to
assume
a
new
power
,
but
to
renew
and
publish
the
ancient
right
of
the
Kings
of
this
Land
.
It
is
true
that
Popes
in
former
ages
,
not
finding
means
to
hinder
our
Princes
from
exercising
this
right
of
their
own
,
would
by
priviledg
continue
it
unto
them
.
So
Pope
Nichelas
finding
our
Kings
to
express
one
part
of
their
office
to
be
Regere
populum
Domini
&
Ecclesiam
ejus
,
wrote
to
Edward
the
Confessor
,
Vobis
&
posteris
ves●ris
regibus
Angliae
committimus
convocationem
ejusdem
loci
&
omnium
totius
Angliae
Ecclesiarum
,
&
vice
nostra
cum
consilio
Episcoporum
,
&
Abbatum
constituatis
ubique
quae
justa
sunt
.
We
commit
unto
you
and
your
successors
Kings
of
England
the
government
of
that
place
,
and
of
all
the
Churches
of
England
,
that
in
our
name
ye
may
by
the
Councils
of
Bishops
and
Abbots
order
in
all
places
what
will
be
just
.
The
same
Pope
did
allow
the
like
priviledg
to
the
Emperor
.
[
*
](A60334-e34040-b)
*
Bar.
11.
Annal.
1059.
n.
23.
Nicolaus
Papa
hoc
domino
meo
privilegium
,
quod
ex
paterno
jure
susceperat
,
praebuit
.
Said
the
Emperors
advocat
,
Pope
Nicholas
allowed
this
priviledg
to
my
Master
which
himself
had
by
his
birth-right
.
By
the
like
art
,
finding
the
People
of
England
unwilling
to
acknowledg
any
Ecclesiastic
power
besides
that
of
the
land
,
and
the
Arch-Bishop
of
Canterbury
for
supreme
of
it
under
the
King
,
the
Popes
have
contrived
,
that
the
Arch-Bishop
of
Canterbury
should
exercise
that
power
as
from
them
under
the
name
of
Legatus
natus
,
or
Legat
by
his
place
of
the
Roman
Sea
.
This
may
seem
like
what
they
report
of
the
great
Cham
of
Tartary
,
that
after
he
had
dined
,
he
orders
to
give
leave
by
the
sound
of
a
Trumpet
to
all
the
Kings
of
the
World
,
that
they
may
go
to
dinner
.
But
the
Pope
drives
further
in
his
grants
,
that
in
time
,
if
power
should
assist
him
,
he
may
force
upon
them
a
subjection
to
him
,
as
if
really
the
Princes
did
owe
their
power
to
him
.
But
the
arts
of
Rome
are
too
much
known
in
England
,
for
the
people
to
be
further
deluded
by
them
.
And
therefore
a
National
Synod
,
or
a
Convocation
of
the
Arch-Bishops
,
Bishops
,
Abbots
,
and
other
Clergy
of
the
Kingdom
being
celebrated
at
London
by
order
of
King
Henry
the
sixth
,
in
the
sixth
year
of
his
reign
,
being
that
of
our
Lord
1552.
a
summary
of
Articles
was
agreed
upon
,
to
remove
dissentions
in
Religion
,
and
reform
the
Church
from
corruptions
that
crept
into
it
,
so
pious
and
moderate
,
so
well
grounded
upon
Divine
Scripture
,
and
upon
the
Doctrine
and
practice
of
the
Primitive
Apostolic
Church
,
that
Romanists
may
more
easily
rail
and
rant
at
,
then
discover
any
real
error
in
them
.
My
adversary
N.
N.
after
highly
inveighing
against
these
Articles
,
and
boasting
to
discover
Heresies
in
them
,
singles
out
the
22.
Article
which
runs
thus
,
The
Roman
Doctrine
of
Purgatory
,
Indulgences
,
veneration
and
adoration
as
well
of
Images
as
of
reliques
,
as
also
of
the
invocation
of
Saints
is
absurd
and
vainly
invented
,
nor
is
grounded
upon
any
authority
of
Scripture
,
but
is
rather
repugnant
to
the
word
of
God
.
Upon
which
Article
,
N.
N.
delivers
this
heavy
censure
,
that
it
is
false
,
profane
,
and
Heretical
.
But
in
the
whole
discourse
of
the
second
part
of
this
Treatise
,
I
will
demonstrate
God
willing
,
that
it
is
rather
true
,
Religious
,
and
Catholic
;
as
also
I
do
intend
by
the
help
of
God
,
to
vindicate
the
rest
of
those
Articles
in
a
separat
Treatise
from
the
cavils
of
Alexander
White
and
other
Romanists
,
whereby
N.
N.
will
find
how
much
he
is
mistaken
in
taking
the
said
Alexander
White
's
Book
against
the
thirty
nine
Articles
for
unanswerable
,
as
certainly
he
is
far
mistaken
in
saying
resolutely
,
tho
without
having
any
ground
for
it
,
that
the
aforesaid
White
hath
bestowed
more
time
and
deliberation
in
quitting
those
Articles
,
then
I
have
don
in
deserting
the
communion
of
the
Roman
Church
.
Seven
years
he
saies
Mr.
White
spent
in
deliberating
upon
his
resolution
;
but
certainly
I
have
spent
many
more
years
in
deliberating
upon
mine
.
How
many
they
were
as
it
is
not
easie
to
demonstrate
,
so
it
is
not
material
to
tell
;
men
may
deliberate
long
and
err
at
last
in
their
resolution
.
To
my
reasons
alledged
for
that
resolution
which
I
took
I
appeal
,
and
do
willingly
expose
them
to
public
view
and
examination
,
that
others
as
well
as
I
,
may
judg
of
the
weight
of
them
.
Very
foul
and
slanderous
also
has
bin
the
mistake
of
our
adversary
,
in
saying
that
the
Authors
of
our
39.
Articles
were
only
some
few
obscare
men
,
Priests
and
Friers
run
out
of
Germany
,
and
that
by
them
the
Church
and
Kingdom
of
England
,
was
governed
in
the
Reformation
of
their
Religion
.
How
false
their
report
is
,
may
appear
by
the
public
Records
and
Histories
of
the
Land
,
and
by
several
Acts
of
Parliament
passed
with
great
deliberation
of
all
the
States
of
the
Kingdom
upon
the
settlement
of
the
Reformation
,
and
of
those
Articles
as
well
in
that
great
Synod
or
Convocation
celebrated
under
Edward
the
sixth
in
the
year
1552.
above
mentioned
,
as
also
an
other
no
less
famous
Synod
held
at
London
ten
years
after
,
viz.
1562.
wherein
the
said
Articles
were
reviewed
,
examined
,
and
confirmed
.
I
have
seen
among
Seldens
Books
kept
in
the
Bodleian
Library
of
Oxford
,
an
Authentic
COpy
of
these
Articles
printed
at
London
in
the
year
1563
,
and
a
scroul
of
parchment
annexed
to
it
with
the
subscriptions
(
by
their
proper
hands
)
of
the
members
of
the
lower
house
of
Convocation
,
being
all
Deans
,
Arch
Deacons
,
and
procurators
of
Clergy
,
which
I
found
to
be
in
number
104
,
besides
the
Arch-Bishops
,
and
Bishops
,
sitting
in
the
upper
house
,
whose
names
came
not
in
my
way
to
see
,
but
I
am
to
suppose
they
were
all
the
Prelates
of
the
Land
,
as
they
used
to
meet
in
Convocation
.
And
is
this
to
shuffle
up
a
Reformation
,
and
make
Articles
in
clandest
in
manner
,
without
due
examination
,
as
our
Adversary
would
make
his
Reader
believe
?
CHAP.
XVIII
.
A
view
of
N.
N.
his
discourse
upon
Transubstantiation
,
and
upon
the
affinity
of
the
Roman
Church
with
the
Grecian
.
THo
N.
N.
had
declared
his
purpose
in
the
beginning
to
deal
with
me
not
Scholastically
,
but
Historically
:
yet
it
seems
he
would
not
part
with
me
without
disputing
upon
the
point
of
Transubstantiation
.
He
alledges
testimonies
and
Fathers
,
and
miracles
in
favour
of
it
:
and
pretends
it
to
have
bin
a
Doctrine
of
more
ancient
standing
then
the
Lateran
Council
.
To
all
which
I
have
given
a
full
answer
in
what
I
have
delivered
by
my
discourse
formerly
printed
,
and
in
what
will
follow
in
the
second
part
of
this
Treatise
from
the
18.
Chapter
forward
.
Only
I
will
reflect
here
upon
two
or
three
very
gross
mistakes
of
N.
N.
in
his
present
discourse
with
me
upon
the
point
.
The
first
is
touching
my
belief
of
this
great
mystery
.
He
saies
resolutely
(
without
giving
any
ground
for
his
saying
,
as
indeed
he
could
have
none
for
it
)
that
I
do
not
believe
Christ
to
be
really
present
at
all
in
this
Sacrament
,
why
then
(
saies
he
)
should
he
dispute
with
us
about
the
Doctrine
of
Transubstantiation
,
seeing
he
flatly
denies
the
body
and
blood
of
Christ
to
be
really
and
substantially
present
in
the
Sacrament
?
But
good
Sir
,
where
have
you
seen
this
flat
denial
of
mine
.
certainly
not
in
my
declaration
(
which
seems
to
be
the
object
of
your
quarrel
)
not
in
the
39.
Articles
,
not
in
any
public
Catechism
or
system
of
Doctrine
generally
received
by
the
Church
of
England
:
nay
the
Catechism
approved
by
autority
,
and
commended
to
the
use
of
all
,
being
inserted
into
the
Common
Praier
Book
,
delivers
the
Doctrine
quite
opposite
.
For
to
the
question
proposed
,
touching
the
inward
or
invisible
part
of
this
Sacrament
,
this
answer
is
returned
,
The
Body
and
blood
of
Christ
,
which
are
verily
and
indeed
taken
and
received
by
the
faithful
in
the
Lords
Supper
.
And
is
this
to
deny
flatly
,
that
the
Body
and
blood
of
Christ
is
really
present
in
the
Sacrament
,
as
you
impute
to
us
?
When
a
Jesuite
in
Germany
broached
the
like
calumny
,
in
a
conserence
had
with
some
of
the
English
nobility
,
waiting
upon
our
King
in
that
Country
,
in
presence
of
his
Majesty
and
of
a
Prince
Elector
in
that
Empire
;
both
his
Majesty
and
the
Noble-Men
took
offence
at
his
Speech
,
as
being
a
foul
Calumny
;
and
therefore
desired
the
Reverend
and
Learned
Doctor
Cosin
Bishop
of
Durham
,
to
vindicate
the
Church
of
England
from
that
a
spersion
;
as
he
did
abundantly
,
in
a
very
learned
Tract
published
under
the
title
of
Historia
Transubstantiationis
Papalis
.
Wherein
he
proves
by
the
Articles
,
public
Catechisms
,
and
by
the
testimonies
of
several
[
*
](A60334-e34590-b)
*
Vide
Jacobum
Armac
.
in
resp
.
ad
Malon
.
Mont.
Norw
.
in
Antidiatribis
,
Laud.
Cantua
.
in
resp
.
ad
Fish
.
Hooker
.
Polit.
Eccles.
l.
s
,
Joh.
Roffens
.
de
potest
.
Pap.
in
prae
fat
.
stat.
Prime
Elis.
c.
1.
&
8.
Elis.
c.
12
,
13.
Elis.
c.
1.
grave
and
learned
Prelates
,
that
all
true
Protestants
,
especially
those
of
the
Church
of
England
,
do
constantly
believe
and
profess
,
that
Christ
our
Saviour
is
really
and
substantially
present
in
the
blessed
Sacrament
of
the
Eucharist
;
and
his
Body
and
blood
really
and
substantially
received
in
it
by
the
faithful
:
and
accordingly
he
alledges
the
learned
Bilson
B.
of
Wincl
ester
,
declaring
the
belief
and
Doctrine
of
the
Church
of
England
touching
this
point
in
the
words
following
,
Eucharistiam
non
solum
figuram
esse
Corporis
Domini
,
sed
etiam
ipsam
veritatem
,
naturam
,
atque
sul
stantiam
in
se
comprehendere
.
'
That
the
Eucharist
is
not
only
a
figure
or
representation
of
the
Body
of
our
Saviour
,
but
that
it
comprehends
also
the
very
truth
and
nature
and
substance
of
his
body
.
The
very
same
Doctrine
is
contained
in
the
28.
Article
of
the
39.
above
mentioned
in
these
words
,
The
Body
of
Christ
is
given
or
taken
and
eaten
in
the
Supper
only
after
an
Heavenly
and
spiritual
manner
.
Here
you
have
a
real
giving
,
eating
and
taking
;
and
consequently
a
reall
presence
of
the
Body
of
Christ
confessed
by
our
Church
as
well
as
by
yours
.
Our
difference
is
only
,
touching
the
mode
of
his
presence
.
We
say
that
mode
or
manner
to
be
spiritual
;
you
pretend
that
it
is
corporal
:
with
what
consequence
,
or
coherence
with
the
rules
of
common
reason
,
you
will
never
be
able
to
declare
;
nor
how
to
avoid
contradiction
,
in
saying
that
his
flesh
and
blood
is
present
in
the
Sacrament
after
a
corporal
manner
;
and
with
all
that
none
of
our
corporal
senses
is
able
to
give
testimony
of
such
a
presence
.
Neither
will
you
find
it
an
easier
task
to
declare
unto
us
what
may
be
the
object
of
your
adoration
given
to
the
consecrated
bread
.
If
you
say
it
is
the
person
of
our
Saviour
,
God
and
Man
,
really
present
,
we
adore
and
reverence
the
same
as
well
as
you
.
If
you
pretend
that
your
adoration
doth
extend
to
more
;
that
must
be
only
the
accidents
of
the
Bread
and
Wine
appearing
to
the
senses
;
which
accidents
,
being
in
your
own
confession
meer
creatures
,
to
give
unto
them
the
worship
of
Latria
,
cannot
with
any
colour
of
reason
be
excused
from
a
formal
Idola●ry
.
The
second
very
gross
error
,
I
find
in
the
discourse
of
N.
N.
upon
this
subject
,
is
,
that
finding
me
complain
of
the
Roman
Church
,
for
forcing
upon
Christians
a
belief
of
Monstrous
miracles
,
in
their
Doctrine
of
Transubstantiation
;
he
cries
against
me
in
Tragical
terms
,
as
if
I
had
reviled
Gods
wonders
,
calling
miracles
monstrous
,
and
appeals
to
the
Catholic
Reader
for
a
severe
sentence
against
me
in
these
words
,
Numquid
haec
est
atrox
humuncionis
insultantis
Christo
&
Ecclesiae
rabies
?
pag.
126.
And
I
appeal
to
any
Reader
of
sense
,
whether
I
may
not
on
good
ground
return
on
him
this
other
quere
,
Annon
hic
est
hominis
frigide
,
id
est
non
opportune
excandescentis
inconditus
clamor
?
p.
136.
Is
not
this
cry
a
fit
of
zeal
unseasonably
burni●g
?
To
call
those
miracles
they
pretend
to
intervene
in
the
consecrated
bread
Monstrous
,
he
takes
it
for
a
contempt
of
Gods
wonders
in
general
.
So
if
I
say
,
a
Man
born
with
2
Heads
and
3
Eies
is
a
Monstrous
Man
;
that
must
be
taken
for
an
affront
put
upon
all
humane
kind
.
Sir
I
reverence
Gods
wonders
,
and
those
many
miracles
wrought
by
his
powerful
hand
,
and
I
bless
his
holy
name
for
all
.
But
those
miracles
you
would
have
us
believe
to
happen
in
the
consecration
of
the
Eucharist
;
as
that
the
substance
of
the
bread
vanishes
a
way
,
and
the
accidents
of
it
remain
without
any
substance
to
rest
upon
,
&c.
these
I
deny
to
be
true
miracles
,
or
works
of
God
,
but
a
product
of
your
erring
imagination
;
and
if
you
will
persist
in
calling
them
miracles
,
certainly
they
must
appear
monstrous
ones
.
For
the
proof
whereof
,
you
give
your self
a
very
considerable
help
,
by
a
definition
,
or
description
of
a
miracle
,
which
you
produce
out
of
Aquinas
,
how
much
to
your
purpost
is
not
easie
to
find
;
but
very
clearly
it
serves
for
my
present
purpose
,
of
making
your
pretended
miracles
in
the
Eucharist
appear
most
properly
monstrous
.
You
tell
us
that
Aquinas
saies
,
[
*
](A60334-e34780-b)
*
1.
P.
quaes.
105.
A.
7.
quod
nomen
miraculi
ab
admiratione
sumitur
:
Admiratio
autem
consurgit
,
cum
effectus
sunt
manifesti
à
causa
occulta
.
That
the
word
miracle
comes
from
admiration
:
and
this
admiration
doth
arise
,
when
the
effect
appears
,
and
the
cause
is
hidden
.
Here
we
have
the
common
and
ordinary
nature
of
a
miracle
described
;
that
a
wonderful
effect
should
appear
,
tho
the
cause
should
be
hidden
.
Now
it
rests
to
know
what
is
the
proper
notion
of
a
Monster
.
Philosophers
do
give
us
this
definition
of
it
out
of
Aristotle
,
monstrum
est
effectus
à
recta
&
solita
secundum
speciem
dispositione
degenerans
.
A
Monster
is
an
effect
degenerating
from
the
right
and
common
disposition
of
things
of
that
kind
.
So
that
a
Man
born
with
two
Heads
is
called
monstrous
,
because
he
degenerats
from
the
right
and
common
disposition
of
other
men
.
The
Colledg
of
[
*
](A60334-e34830-b)
*
Conimb
.
in
Arist.
2.
Phy.
c.
9.
q.
5.
Ar.
1.
Coimbra
declares
this
to
be
Vulgata
Monstri
desinitio
,
the
vulgar
or
commonly
received
definition
of
a
Monster
.
Now
then
,
if
the
common
and
ordinary
nature
of
a
miracle
is
,
as
you
tell
us
out
of
Aquinas
,
that
the
miraculous
effect
should
be
manifest
and
apparent
,
tho
the
cause
were
hidden
;
then
a
miracle
degenerating
from
this
common
course
and
nature
of
miracles
,
so
as
the
effect
pretended
to
be
miraculous
should
not
be
manifest
or
known
to
any
,
must
be
according
to
these
rules
a
monstrous
Miracle
,
deviating
and
degenerating
from
the
common
course
of
true
Miracles
.
Of
this
kind
are
your
imaginary
Miracles
of
the
Eucharist
;
that
the
bread
and
wine
should
be
substantially
converted
into
the
flesh
and
blood
of
our
Saviour
corporally
present
.
If
this
were
so
indeed
,
and
therefore
a
real
and
true
Miracle
;
this
miraculous
effect
would
appear
to
the
senses
of
men
,
as
that
true
and
miraculous
conversion
of
the
Water
into
Wine
,
at
the
wedding
in
Cana
of
Calilee
,
did
appear
to
the
senses
of
the
Men
present
there
;
and
thereby
appeared
to
be
a
true
Miracle
,
and
more
fit
to
breed
a
belief
in
the
beholders
;
which
is
the
ordinary
aim
of
Divine
providence
in
working
Miracles
;
and
which
certainly
Christ
would
not
have
obtained
of
the
persons
then
present
,
if
he
had
only
told
them
,
that
the
water
remaining
with
the
same
color
,
tast
and
smell
which
it
had
before
,
was
really
converted
into
Wine
,
without
letting
any
of
their
senses
bear
testimony
of
such
a
conversion
.
Of
this
latter
kind
are
your
imaginary
Miracles
,
which
being
of
your
own
making
,
I
may
without
offence
to
God
,
or
prejudice
to
his
true
Miracles
,
call
them
Monstrous
,
as
degenerating
from
the
common
course
of
true
Miracles
.
The
third
mistake
that
I
am
to
put
N.
N.
in
mind
of
at
present
,
is
,
concerning
his
pretention
to
affinity
with
the
Greek
and
Ruthenian
Church
,
in
the
Doctrine
of
Transubstantiation
,
and
of
other
points
controverted
,
with
our
reformed
Churches
;
for
which
he
pleases
himself
,
in
telling
us
of
a
favourable
relation
to
his
purpose
,
given
by
a
Muskovite
Priest
to
a
French
Prelate
that
feasted
him
.
But
that
he
may
see
how
wide
is
his
mistake
herein
,
and
how
far
the
Grecians
and
Ruthenians
are
from
joining
issue
with
the
Roman
Church
against
us
,
I
remit
him
to
what
I
have
related
above
upon
more
solid
and
authorized
grounds
in
the
13.
Chapter
of
this
Treatise
.
Neither
indeed
can
I
see
upon
what
ground
you
can
pretend
to
union
with
the
Greek
Church
in
their
tenets
:
if
it
be
not
,
that
several
of
your
greatest
Scholemen
,
such
as
are
[
a
](A60334-e34950-b)
a
Lomb.
1.
Sent.
d.
11.
Sane
sciendum
est
,
quod
licet
in
praesentiarticulo
a
nobis
Graeci
verbo
discordent
,
tamen
sensu
non
differunt
.
Lombard
,
[
b
](A60334-e34970-b)
b
Bona.
in
1.
sent.
d.
11.
A.
1.
q.
1.
Bonaventure
,
[
c
](A60334-e34980-b)
c
Scot.
1.
Sent.
d.
prima
,
q.
1.
Scotus
,
[
d
](A60334-e34990-b)
d
Aquin.
1.
p.
q.
36.42
.
Aquinas
,
and
others
,
do
endeavour
to
excuse
the
Grecians
in
their
chief
error
touching
the
proceeding
of
the
Holy
Ghost
only
from
the
Father
,
and
not
from
the
Son
;
saying
that
therein
they
differ
from
the
Roman
Church
only
in
the
manner
of
speaking
,
not
in
the
substance
of
Doctrine
.
CHAP.
XIX
.
N.
N.
His
Book
intitled
the
bleeding
Iphigenia
examined
,
his
abusive
language
bestowed
therein
upon
persons
of
Honour
,
and
his
censure
upon
the
Kings
Majesty
reprehended
.
THo
this
Book
begins
with
me
,
and
in
the
running
Title
stiles
it self
a
pref●ce
to
the
other
greater
Book
designed
against
me
;
yet
I
have
so
little
a
share
of
this
preface
directed
to
me
,
as
I
hope
the
discreet
Reader
will
excuse
me
if
I
be
not
so
large
in
discussing
it
as
some
may
expect
.
Truly
the
matter
and
style
of
it
is
of
that
nature
,
as
made
me
ambiguous
for
a
time
in
resolving
upon
any
reply
to
it
.
But
upon
more
consideration
I
conceived
it
my
duty
to
make
the
reflexions
following
upon
it
.
After
having
bestowed
some
few
Pages
in
bemoaning
a
supposed
fall
of
mine
from
the
Catholic
Faith
,
he
falls
suddenly
to
lament
the
sufferings
of
the
Irish
,
and
to
accuse
the
supposed
authors
of
it
.
As
to
the
first
I
have
endeavored
to
give
satisfaction
in
the
whole
discourse
of
this
Treatise
:
if
he
has
true
charity
for
me
,
he
will
be
glad
to
find
,
that
I
am
not
in
that
bad
condition
he
supposed
.
And
if
he
will
be
ingenuous
,
and
has
not
resolved
(
as
't
is
usual
with
them
)
to
shut
his
eies
against
all
evidences
,
that
may
let
him
see
his
errors
,
or
entertain
a
charitable
thought
of
his
Christian
Neighbors
,
he
may
see
cleerly
by
what
I
have
said
hitherto
,
that
by
embracing
the
Communion
of
the
Church
of
England
,
I
have
not
forsaken
the
true
Catholic
Faith
and
Church
;
that
I
am
far
from
being
guilty
of
the
Heresies
,
or
associate
of
those
Heretics
he
mentions
.
Now
as
to
the
second
,
touching
the
miseries
of
the
Irish
,
I
heartily
condole
with
him
therein
,
but
cannot
approve
of
his
manner
of
pleading
for
them
,
nor
of
some
Doctrines
he
le
ts
fall
by
the
way
.
I
think
it
to
be
a
more
Christian
duty
,
and
more
becoming
a
good
Pastor
,
to
exhort
people
in
affliction
to
a
conformity
with
Gods
Holy
will
,
and
to
an
acknowledgment
of
their
sins
that
drew
his
anger
upon
them
,
with
due
repentance
of
them
;
then
to
excuse
their
errors
,
and
thereby
to
encourage
them
to
provoke
divine
justice
to
further
severities
against
them
.
The
former
I
have
don
on
all
occasions
:
the
second
I
see
you
do
in
the
particulars
of
your
Book
which
I
am
to
examine
now
.
I
will
not
debate
with
you
touching
the
matters
of
fact
you
handle
,
who
begun
,
or
were
more
faulty
in
those
unhappy
revolutions
.
I
do
not
envy
you
the
occasion
you
had
of
greater
knowledg
in
that
part
then
I
,
who
departed
the
Country
in
my
younger
age
two
years
before
those
Tragedies
begun
,
and
never
returned
until
some
years
after
our
Soveraigns
happy
Restauration
.
I
leave
to
others
better
furnished
with
notices
,
to
examine
what
you
say
that
way
;
But
I
may
judg
of
the
style
and
Doctrinal
part
of
your
Book
,
grounding
my
judgment
(
as
I
hope
I
shall
do
)
upon
good
reasons
.
And
first
as
touching
the
style
,
I
am
probably
perswaded
,
that
no
sober
or
wise
man
even
of
the
party
you
pretend
to
favour
,
will
approve
of
the
harsh
and
contemtuous
language
wher
with
you
speak
of
persons
of
great
honor
and
quality
,
especially
of
one
of
the
great
Peers
of
the
Realm
,
an
Earle
and
son
to
one
of
the
greatest
Earles
of
this
Monarchy
,
Lord
President
of
that
fair
and
goodly
Province
of
Munster
,
so
stiled
by
your self
,
not
to
mention
his
personal
talents
,
apt
to
make
even
one
of
lower
birth
noble
,
and
to
gain
him
respect
.
All
these
titles
&
Honorable
qualities
,
could
not
induce
you
,
to
give
him
once
any
of
those
civilities
and
marks
of
respect
,
that
are
due
to
persons
of
his
degree
and
quality
.
And
what
is
yet
more
intolerable
,
not
contented
to
abuse
his
person
,
you
extend
your
contemtuous
Language
to
his
whole
family
,
linked
by
manifold
ties
of
consanguinity
with
the
most
illustrious
families
of
England
and
Ireland
.
I
know
that
one
of
the
rules
of
your
Roman
[
*
](A60334-e35160-b)
*
Index
expurg
.
noviss
.
edit
.
Matrit
.
1667.
regul.
gener.
16.
advertent
.
5.
Todo
lo
que
tiene
sonido
,
●o
apariencia
de
alabanza
se
les
niegue
a
los
que
estan
fuera
de
la
yglesia
.
Specialmente
todos
los
epitetos
de
bueno
,
virtuoso
y
pio
,
nl●el
titulo
de
Doctor
O
maestro
ni
el
de
theologo
.
Permittese
dar
le
titulo
de
Sennor
o
Don
a
quien
es
Sennor
temporal
,
y
el
de
Padre
o
suegro
a
quien
lo
es
,
por
cortezia
,
aunque
no
se
le
deve
.
Expurgatory
is
,
to
blot
out
of
all
Books
any
honorary
title
of
wit
or
vertue
given
to
Heretics
(
which
is
to
say
in
their
Language
to
any
Christian
that
is
not
of
their
communion
)
a
rule
indeed
rude
enough
,
but
I
did
not
hear
yet
of
any
rule
given
for
divesting
Earles
and
Lords
of
their
ordinary
titles
,
(
rather
the
said
rules
permit
it
of
courtesy
)
if
it
be
not
perhaps
a
branch
of
that
grand
power
they
give
to
the
Pope
of
deposing
Kings
,
of
which
N.
N.
may
pretend
to
partake
so
much
as
may
enable
him
to
degrade
an
Earle
.
Certainly
this
practise
of
speaking
with
contemt
to
Peers
&
Presidents
of
provinces
,
may
be
sooner
learned
in
the
Schole
of
Rome
,
then
in
the
Schole
of
Christ
,
and
of
his
Apostles
.
When
our
dear
Saviour
was
brought
before
the
president
of
Judea
,
Pilate
,
and
most
unjustly
sentenced
to
death
by
him
,
he
uttered
no
bitter
or
contemtuous
word
against
him
.
When
the
great
Apostle
Paul
was
before
Porcius
Festus
Governour
of
the
same
Province
,
and
abused
by
him
,
calling
his
excellent
speech
madness
,
Paul
answered
him
in
mild
and
respectful
terms
,
[
*
](A60334-e35230-b)
*
Ac.
2●
.
25
.
I
am
not
mad
,
most
noble
Festus
,
but
speak
forth
the
words
of
truth
and
soberness
.
Could
not
you
likewise
speak
what
you
conceive
to
be
truth
with
soberness
,
without
offending
Governors
and
great
men
by
contemtuous
expressions
?
Doth
your
calling
give
you
greater
right
to
reprehend
Princes
and
Governors
,
then
that
of
Christ
and
St.
Paul
did
to
them
?
Thus
matters
do
go
in
the
Schole
of
Christ
,
and
of
his
Apostles
,
but
the
Roman
Schole
teaches
different
Lessons
:
a
very
famous
one
,
N.
N.
professes
to
have
learned
there
,
which
is
,
that
he
honors
the
Pope
or
Bishop
of
Rome
whom
●e
cal●s
Luminare
Majus
the
greater
light
,
more
then
the
King
,
whom
he
stiles
Luminare
minus
the
meaner
light
.
This
he
saith
to
be
the
practise
of
his
Catholics
,
which
was
taught
to
them
by
Pope
Innocent
the
Third
,
declaring
himself
to
be
as
much
above
Emperors
and
Kings
on
Earth
,
as
the
sun
is
above
the
moon
in
the
heavens
;
of
which
and
of
the
stout
glosses
of
his
Canonists
,
we
shall
say
more
after
.
[
a
](A60334-e35350-b)
a
Part
2.
l.
15.
N.
N.
seems
to
pretend
to
a
share
in
this
vast
Superiority
of
the
Pope
over
princes
.
He
betakes
himself
to
a
seat
of
Judicature
,
and
pronounces
a
severe
sentence
against
our
gracious
Soveraign
,
his
own
natural
Prince
,
That
he
has
not
bin
just
and
impartial
in
the
distribution
of
his
favors
to
his
Subjects
,
applying
to
his
Majesty
that
old
verse
,
Non
erat
Rex
Jupiter
omnibus
idem
,
That
he
was
not
the
same
King
to
all
,
That
all
being
guilty
in
Ireland
,
(
as
he
supposes
for
this
complaint
)
he
extended
his
Roial
bounty
to
one
party
more
then
to
the
other
.
In
which
supposition
N.
N.
delivers
both
the
guilt
of
his
judgment
,
and
the
defence
of
our
King
.
If
all
were
guilty
,
all
lost
their
right
to
the
Roial
favours
,
all
forfeited
their
possessions
.
Then
all
was
at
the
will
and
mercy
of
his
Majesty
to
confer
upon
those
he
thought
fit
:
why
will
you
pretend
to
deprive
him
of
his
liberty
herein
?
May
not
his
Majesty
return
upon
you
those
words
of
the
Lord
of
the
Vineyard
spoken
to
the
envious
Laborers
,
[
b
](A60334-e35410-b)
b
Mat.
20.15
.
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
is
thine
eie
evil
because
I
am
good
?
But
this
is
not
the
only
defence
his
Majesty
hath
against
your
rash
judgment
.
It
is
very
manifest
,
that
his
Majesty
has
shewed
the
bowels
of
a
loving
Father
to
all
his
Subjects
,
as
well
in
Ireland
as
in
all
the
rest
of
his
Dominions
,
and
did
procure
by
all
the
means
possible
to
him
the
comfort
and
satisfaction
of
all
,
as
may
consist
with
right
and
Justice
.
And
to
this
purpose
for
ordering
the
affairs
of
Ireland
,
he
hath
erected
in
Dublin
a
Court
of
Claimes
,
placeing
therein
Justices
,
whom
I
have
heard
the
Irish
themselves
commend
for
men
of
admirable
integrity
and
constancy
,
in
delivering
their
judgment
according
to
the
right
without
regard
of
persons
.
Such
as
could
prove
their
Innocency
in
this
Court
,
had
the
benefit
of
it
,
who
were
many
;
and
very
many
more
,
who
would
not
go
through
that
trial
,
had
the
benefit
of
the
Kings
gracious
pardon
,
and
Roial
bounty
in
restoring
them
to
their
Estates
and
Possessions
.
I
have
heard
from
a
person
of
great
Honour
and
truth
,
and
of
great
knowledg
in
the
matter
,
that
of
the
lands
,
which
by
rigor
of
Law
were
declared
to
be
forfeited
to
the
King
,
his
Majesty
has
bestowed
already
more
then
the
one
half
upon
those
that
lost
them
.
Neither
are
the
streams
of
his
Roial
Clemency
put
to
a
stop
,
but
ever
flowing
graces
and
favours
upon
deserving
persons
,
on
all
occasions
possible
;
tho
when
the
pretenders
are
so
numerous
,
it
is
impossible
to
content
all
,
and
not
easy
for
standers
far
off
,
to
judg
which
of
the
several
pretenders
to
the
same
thing
,
ought
to
be
preferred
.
Men
are
apt
to
speak
eagerly
,
and
conceive
strongly
for
their
own
interest
;
self
love
will
suggest
arguments
for
that
side
,
and
suppress
all
that
favour
the
contrary
.
It
is
for
the
King
,
that
God
has
placed
on
high
,
to
see
equally
,
and
accordingly
to
judg
of
both
sides
.
You
plead
vigorously
for
the
necessity
of
a
supream
Judg
in
spiritual
matters
,
to
whose
decretory
judgment
all
must
stand
;
to
resist
it
,
or
call
it
in
question
,
must
be
taken
for
a
rebellion
in
religion
,
for
Heresy
or
Schism
;
if
such
a
judg
were
wanting
,
say
you
,
there
would
be
no
end
of
controversies
in
religion
.
How
far
your
pretention
goes
that
way
,
and
how
well
grounded
,
will
be
seen
in
the
second
part
of
this
Book
,
now
to
our
present
purpose
briefly
.
Will
not
you
acknowledg
in
a
proportionable
parity
,
the
like
necessity
of
a
supream
Judg
,
for
civil
debates
in
each
Kingdom
or
State
,
to
whose
final
judgment
the
parties
must
stand
?
otherwise
there
will
be
no
end
of
quarrels
,
no
peace
among
neighbours
.
I
will
not
pretend
for
such
a
Judg
that
Soveraign
kind
of
infallibility
,
absolutely
incapable
of
any
error
,
which
you
do
pretend
for
your
Ecclesiastic
.
But
such
autority
as
Subjects
ought
to
reverence
,
and
stand
to
his
decretory
sentence
without
further
appeal
,
I
can
prove
out
of
Gods
words
,
that
a
King
has
it
in
his
Dominions
,
so
as
without
breach
of
Loialty
and
transgression
of
Gods
will
and
command
,
a
Subject
may
not
resist
the
judgment
of
his
King
,
nor
call
it
further
in
question
;
much
less
may
he
pronounce
a
judgment
against
it
.
See
all
declared
by
the
Heavenly
Preacher
,
Ecclesiastes
8.4
.
in
these
words
,
Where
the
word
of
a
King
is
,
there
is
power
,
and
who
may
say
unto
him
what
dost
thou
.
Certainly
it
s
no
act
of
Loialty
to
question
his
actions
don
with
accord
and
public
Legality
,
as
in
the
case
in
hand
.
It
is
a
commenced
Rebellion
.
The
first
Rebellion
of
men
upon
Earth
,
that
of
our
first
Fathers
against
God
in
Paradise
,
whose
contriver
was
the
Devil
,
began
with
such
a
question
;
The
hellish
Serpent
began
his
conspiracy
with
Eve
,
calling
in
question
the
Law
and
Government
of
their
Prince
and
Master
:
cur
praeceptit
vobis
Deus
,
ut
non
comederetis
ex
omni
ligno
paradisi
?
Why
hath
God
said
,
ye
shall
not
eat
of
every
tree
of
the
Garden
?
Thus
did
the
first
Rebellion
of
man
against
God
begin
,
questioning
his
decree
.
Questions
against
Laws
established
by
a
lawful
Prince
,
thus
deriving
their
Progeny
from
the
Devil
,
should
be
for
that
very
reason
abhorred
by
Christians
.
And
the
rather
,
if
we
consider
how
destructive
they
must
be
to
peace
and
human
Society
,
as
overthrowing
the
very
nature
and
intrinsic
Constitution
of
a
Magistracy
,
ordained
principally
to
decide
quarrels
,
and
put
an
end
to
debates
,
by
a
Legal
Sentence
,
which
if
not
obeied
,
but
exposed
to
further
inquiry
and
censure
of
the
parties
,
is
fruitless
;
and
debates
will
be
endless
.
CHAP.
XX.
That
it
is
not
lawful
for
Subjects
to
raise
armes
,
and
go
to
war
with
their
fellow
Subjects
without
the
consent
of
their
Prince
.
The
Doctrine
of
killing
men
,
and
making
War
by
way
of
prevention
,
and
on
pretext
of
Religion
,
confuted
.
FRom
the
Lesson
of
censuring
and
murmuring
against
Roial
orders
,
rebuked
in
the
precedent
Chapter
,
as
from
a
corrupt
root
,
springeth
this
other
very
evil
branch
,
that
its
lawful
for
Subjects
to
war
with
their
fellow
Subjects
without
the
consent
of
their
Prince
,
and
so
we
find
the
one
following
the
other
in
N.
N.
his
Preface
.
Neither
could
we
expect
less
from
the
antecedent
premised
.
If
Subjects
will
not
submit
to
the
Determination
of
their
Prince
in
their
debates
,
they
must
appeal
to
their
Swords
.
And
our
Antagonist
tells
us
Magisterially
,
it
s
the
common
opinion
of
Divines
,
that
they
may
do
it
:
for
which
he
quotes
in
the
Margin
[
*
](A60334-e35590-b)
*
2●
.
2ae
.
q.
40.
art.
1.
Bannes
ibi
.
dub.
4.
Aquinas
and
Bannes
.
But
Aquinas
in
the
place
quoted
by
him
,
delivers
the
quite
contrary
Doctrine
,
affirming
and
proving
with
strong
reasons
,
that
no
war
is
just
that
is
not
made
by
the
autority
of
the
Prince
,
and
relating
for
his
opinion
these
grave
words
of
St.
Augustin
,
Ordo
naturalis
Mortalium
paci
accommodatus
hoc
poscit
,
ut
suscipiendi
belli
autoritas
atque
consilium
penes
principem
sit
.
That
the
natural
course
accommodated
to
the
peace
of
men
requires
,
that
the
autority
and
resolution
of
makeing
a
war
should
belong
to
the
Prince
.
I
could
not
but
expect
that
[
*
](A60334-e35650-b)
*
Ba●●es
22.
2a
.
q.
40.
Art.
1.
dub.
4.
Bannes
a
sworn
Disciple
of
Aquinas
should
be
of
the
same
opinion
:
sure
he
would
not
deliver
for
a
comment
upon
his
Masters
Text
,
the
contrary
Doctrine
to
it
.
And
so
I
found
it
,
he
delivering
upon
the
present
Subject
these
three
conclusions
.
The
First
,
that
it
is
a
mortal
sin
to
make
war
against
any
kind
of
Enemies
without
the
consent
of
the
Prince
.
And
he
adds
this
to
be
the
common
opinion
of
all
:
and
it
is
to
be
noted
,
that
he
speaks
even
in
case
the
war
should
be
against
the
Turks
.
His
Second
conclusion
is
,
that
Soldiers
plundering
or
burning
Towns
by
their
own
private
autority
,
are
obliged
to
repair
the
dammage
they
have
don
.
The
Third
conclusion
of
Bannes
goes
thus
,
such
as
fight
in
a
war
made
without
the
autority
of
the
Prince
,
are
obliged
to
make
a
restitution
for
all
the
dammages
that
resulted
from
such
a
war
to
their
own
Republic
or
Country
.
Now
if
such
as
make
a
war
even
against
Turks
,
(
as
Bannes
saieth
and
proveth
)
without
the
authority
of
their
Prince
,
do
sin
mortally
,
and
are
obliged
to
a
restitution
for
all
the
dammages
don
to
friends
and
foes
,
those
who
began
that
bloody
war
in
Ireland
against
their
fellow
Subjects
,
what
account
will
they
give
to
God
for
the
destruction
of
so
many
thousands
of
men
,
women
,
and
children
on
both
sides
,
the
devastation
of
that
fair
Land
,
and
the
burning
and
desolation
of
so
many
goodly
towns
and
houses
?
Let
the
counsellors
of
that
blind
and
furious
war
,
(
no
less
damnable
then
the
actors
,
)
reflect
upon
the
heavy
judgment
that
hangs
over
them
for
it
,
and
let
N.
N.
consider
better
what
he
writes
:
let
him
not
be
so
easily
wrought
upon
by
hot
headed
and
shallow
brain'd
informers
,
to
deliver
in
public
as
a
Doctrine
of
Divines
,
what
the
Divines
he
names
do
condemn
and
detest
,
as
all
men
of
sense
and
conscience
must
needs
do
.
For
certainly
to
say
,
that
Subjects
may
go
to
war
without
the
consent
of
their
Prince
,
let
who
will
say
it
,
is
a
perserse
and
seditious
Doctrine
,
destructive
to
Loialty
and
public
peace
,
a
fierce
error
often
practised
in
Ireland
to
the
great
dammage
of
it
,
and
which
therefore
ought
to
be
reprehended
sharply
,
rather
then
renewed
or
countenanced
by
good
teachers
.
But
our
Antagonist
tells
us
he
speaks
of
a
defensive
war
,
and
brings
a
heap
of
Testimonies
to
prove
such
a
war
to
be
lawful
,
and
to
declare
how
far
it
may
extend
.
But
the
main
point
is
,
what
he
supposes
,
without
giving
a
sufficient
proof
of
it
,
that
the
Engagement
of
the
party
he
pleads
for
,
was
only
defensive
.
He
allowes
that
the
Irish
were
the
first
aggressors
,
but
this
objection
,
saies
he
,
is
easily
answered
,
as
thus
.
It
is
a
common
Doctrine
of
the
Divines
,
that
it
is
lawful
to
prevent
an
evil
that
cannot
be
otherwise
avoided
then
by
preventing
it
.
E.
G.
I.
see
you
take
your
Pistol
in
your
hand
,
cocking
it
to
shoot
at
me
,
in
that
case
it
is
lawful
for
me
to
discharge
my
Pistol
and
kill
you
,
otherwise
I
should
be
killed
by
you
,
and
relates
several
Testimonies
of
Tannerus
,
Becanus
,
and
others
,
to
prove
such
a
prevention
to
be
lawful
.
But
to
evince
that
to
have
bin
the
case
of
the
Irish
at
the
begining
of
those
tumults
,
(
this
being
the
point
wherein
the
consistence
and
whole
strength
of
his
argument
was
to
appear
)
it
is
strange
how
jejune
and
weak
stuff
he
brings
up
.
They
were
boulted
up
in
an
Island
,
saies
he
,
there
was
no
door
open
for
them
,
but
by
preventing
the
Presbyterians
bloody
design
;
if
this
they
had
not
don
,
there
had
bin
an
end
of
them
all
.
Hore
I
see
words
but
no
substance
or
ground
to
build
upon
a
serious
conclusion
to
his
purpose
.
What
bloody
designs
were
those
he
speaks
of
?
how
far
discovered
?
how
near
at
hand
to
be
executed
?
If
he
knew
it
,
why
does
he
not
declare
it
,
being
the
very
foundation
of
his
defence
,
and
precisely
necessary
to
make
his
allegations
appear
pertinent
?
What
Pistols
were
laied
to
the
breast
of
those
that
begun
in
the
North
,
what
Canons
were
charged
,
what
armies
were
marching
against
them
,
so
as
without
killing
those
that
lived
peaceably
about
them
,
they
could
not
save
their
own
lives
?
Yet
if
they
were
not
in
such
a
streight
as
this
,
the
Testimonies
you
alledg
of
Divines
are
misapplied
by
you
,
and
come
very
short
of
proving
what
you
pretend
,
as
appears
by
the
example
you
relate
of
one
cocking
his
Pistol
to
shoot
at
you
,
and
to
prevent
him
you
shoot
first
at
him
.
I
have
heard
of
some
report
spread
among
the
Irish
,
of
a
design
of
a
Massacre
upon
them
,
and
that
this
report
was
represented
to
the
state
by
some
Lords
of
the
Pale
about
Dublin
,
who
being
called
to
assist
at
the
Council
,
to
consult
with
them
,
concerning
the
state
wherein
the
Kingdom
was
then
,
and
the
safety
of
it
,
they
answered
,
that
having
received
advertisement
,
that
a
member
of
the
Council
had
uttered
at
the
Council
board
some
speeches
tending
to
execute
upon
those
of
their
religion
a
general
Massacre
,
they
could
not
wait
on
their
Lordships
,
but
rather
must
stand
upon
their
guard
till
they
were
secured
from
perills
.
Thus
I
find
it
written
by
a
credible
[
*
](A60334-e35930-b)
*
Sanderson
in
the
History
of
King
Charles
the
first
ad
ann.
1641.
Pag.
451.
Historian
of
those
times
,
who
adds
,
that
to
this
Letter
written
by
those
Lords
to
the
Council
of
the
7.
of
December
1641.
The
state
gave
answer
by
Proclamation
,
with
all
satisfaction
to
the
Lords
,
to
remove
all
misunderstandings
,
and
cleer
the
member
of
the
Council
aspersed
from
any
such
pretended
speeches
,
or
any
intention
thereto
,
and
pray
the
Lords
to
attend
the
board
on
the
17.
day
after
.
But
all
this
it
seem
was
not
sufficient
to
cleer
them
from
their
apprehension
of
danger
.
Now
if
this
passed
so
indeed
,
to
say
that
a
meer
apprehension
of
danger
from
our
Neighbour
without
any
certainty
of
it
,
is
a
sufficient
warrant
to
make
war
against
him
,
if
it
be
a
community
,
or
kill
him
if
he
be
a
Particular
(
as
our
Antagonist
seems
to
pretend
)
is
a
Doctrine
of
dreadful
consequences
both
to
Societies
and
particular
persons
?
It
is
but
too
much
experienced
how
rash
and
heady
a
thing
the
apprehension
of
Men
is
;
how
ready
are
false
reports
to
fly
;
and
if
an
apprehension
or
report
without
certain
ground
be
taken
for
a
sufficient
cause
to
kill
a
Man
,
or
to
wage
war
,
who
can
have
security
of
his
life
,
or
how
long
shall
peace
and
quiet
last
among
us
?
In
this
discourse
I
do
not
intend
to
favour
either
of
the
parties
mention'd
in
that
debate
handled
by
N.
N.
I
profess
not
to
be
a
competent
judg
of
those
quarrels
,
I
only
attend
the
pernicious
Doctrines
I
see
assumed
to
maintain
the
interest
of
one
side
,
with
intention
to
rebuke
the
same
as
universally
false
and
destructive
to
the
public
peace
and
quiet
.
Neither
in
truth
can
I
understand
which
of
both
parties
may
fear
more
prejudice
from
the
Doctrine
I
am
reprehending
.
I
see
complaints
and
jealousies
upon
both
sides
,
which
of
both
hath
more
reason
for
it
,
as
I
am
not
apt
to
determine
,
so
I
do
conceive
that
N.
N.
(
as
also
any
other
)
may
be
uncertain
to
which
of
the
parties
he
do's
prepare
ruine
,
by
allowing
subjects
upon
suspicion
of
danger
from
their
fellow
subjects
,
to
go
to
war
with
them
,
without
the
consent
of
their
Prince
.
If
both
do
complain
and
fear
,
why
may
not
either
party
,
as
well
as
the
other
fall
upon
his
fellow
subjects
,
when
opportunity
will
assist
him
,
in
conformity
with
that
Doctrine
?
Truly
I
cannot
but
wonder
how
any
one
living
under
a
Prince
or
state
that
hath
several
Kingdoms
Provinces
or
Societies
to
govern
,
should
dare
to
publish
so
pernicious
a
Doctrine
as
this
I
am
reprehending
.
If
those
of
Navar
and
Arragon
,
of
Sicily
and
Sardinia
,
of
Brabant
and
Flanders
should
renew
old
quarrels
,
or
stir
up
new
ones
,
and
run
to
war
about
them
,
without
the
consent
of
their
common
Prince
,
how
long
would
the
King
of
Spain
be
able
to
keep
peace
in
his
Dominions
?
If
his
Ministers
did
take
notice
of
this
Doctrine
,
and
the
consequences
of
it
,
certainly
they
would
have
all
Books
containing
it
,
banished
out
of
their
territories
.
But
all
this
is
sanctified
with
N.
N.
by
telling
us
that
the
war
was
for
Religion
:
and
since
the
law
of
God
and
nature
do
permit
a
Man
to
kill
an
other
that
pretends
to
take
away
his
life
;
with
the
same
or
more
reason
,
he
may
kill
one
that
means
to
take
away
his
Religion
,
which
ought
to
be
more
precious
and
dear
to
him
then
his
life
.
Good
God
,
whether
has
the
perverseness
of
men
arrived
,
to
canonize
Murders
and
the
most
barbarous
cruelties
with
the
sacred
name
of
Religion
?
This
language
came
not
from
Heaven
.
Christ
,
nor
any
of
his
Apostles
did
never
teach
it
,
the
Church
instructed
by
them
did
not
practise
it
.
Lactantius
sets
before
us
the
maxims
and
practise
of
Christians
in
those
times
by
these
noble
words
,
Defendenda
Religio
est
non
occidendo
sed
moriendo
,
non
saevitia
sed
patientia
,
non
scelere
sed
fide
.
Religion
is
to
be
defended
,
not
by
killing
but
by
dying
for
it
,
not
by
cruelty
but
by
patience
,
not
by
mischief
but
by
Faith
.
Thus
St.
Peter
and
St.
Paul
and
the
rest
of
the
Apostles
;
thus
did
the
brave
Theban
Legion
defend
their
Religion
,
tho
able
to
defend
it
with
Sword
(
as
is
testified
by
Tertullian
)
if
the
Spirit
and
Doctrine
of
Christ
then
steering
the
Church
had
permitted
it
.
A
particular
person
to
defend
his
life
,
say
you
,
may
kill
by
way
of
prevention
an
unjust
aggressor
that
pretends
to
take
it
from
him
;
to
this
purpose
you
quote
Divines
and
Civilians
,
and
from
thence
)
you
infer
two
consequences
,
the
first
,
that
likewise
a
community
or
society
may
war
against
and
destroy
another
society
,
from
whom
it
fears
the
like
destruction
;
the
second
consequence
is
,
that
a
private
person
or
a
Society
may
also
by
way
of
prevention
set
upon
and
kill
another
whom
he
suspects
doth
intend
to
take
his
religion
from
him
.
You
abuse
foully
the
Doctrine
above
mentioned
of
Divines
and
Civilians
by
misapplying
it
;
both
your
consequences
do
not
only
contain
a
perverse
Doctrine
against
right
Divinity
and
Christian
discipline
,
as
now
declared
,
but
also
do
trespass
against
the
rules
of
Logic.
The
former
because
it
is
not
so
easie
to
surprise
a
whole
society
largely
dispersed
,
as
it
is
to
surprise
one
particular
person
.
Evidences
requisit
to
qualify
a
prudent
fear
,
such
as
may
justify
a
preventing
onset
,
may
not
so
easily
be
found
against
a
society
:
the
threatning
words
or
purpose
of
one
particular
or
more
in
a
society
,
giveth
not
so
much
assurance
of
the
purpose
or
intention
of
the
whole
society
,
as
the
words
of
a
particular
may
give
of
his
intention
.
Besides
the
killing
of
one
particular
is
not
so
criminal
and
hainous
,
nor
so
much
exposed
to
an
oppression
of
innocents
,
as
the
killing
and
destroying
of
a
whole
society
is
:
therefore
it
s
no
lawful
consequence
,
a
particular
person
may
killby
way
of
prevention
another
that
he
fear
will
kill
him
,
ergo
,
a
society
or
great
party
may
likewise
by
way
of
prevention
destroy
another
from
whom
it
fears
the
like
destruction
.
Your
second
consequence
above
mentioned
,
that
if
one
to
defend
his
life
may
kill
an
other
that
pretends
to
take
it
from
him
,
he
may
likewise
kill
him
or
them
,
that
intend
to
take
his
Religion
from
him
,
this
consequence
also
I
say
,
besides
the
perverse
Doctrine
it
contains
,
is
a
faulty
piece
of
Logic
:
it
is
not
so
easy
to
take
his
Religion
from
a
man
as
his
corporal
life
.
Your
Religion
may
not
be
taken
from
you
by
a
surprise
,
or
when
you
are
a
sleep
,
or
against
your
will
,
as
your
corporal
life
may
be
.
Wherefore
the
same
prevention
cannot
be
necessary
or
lawful
for
the
preservation
of
both
.
Any
that
hath
true
Religion
in
him
,
due
love
to
God
,
and
a
sincere
and
serious
desire
of
his
own
happiness
,
must
take
the
loss
of
his
corporal
life
for
his
Religion
,
to
be
the
greatest
gain
he
can
make
,
it
being
the
greatest
security
he
can
have
of
gaining
life
and
glory
everlasting
for
his
Soul
and
body
,
as
our
Saviour
hath
declared
.
And
is
it
not
a
desirable
exchange
to
leave
a
painful
short
and
wretched
life
,
for
a
glorious
blessed
and
everlasting
one
?
Much
he
hath
in
him
of
Earth
,
and
little
of
Christian
Spirit
,
who
would
not
wish
to
be
dissolved
,
if
he
were
sure
to
be
after
his
dissolution
with
Christ
.
The
only
reason
that
can
justifie
a
fear
to
dy
and
part
with
this
miserable
life
,
is
the
uncertainty
of
what
may
be
our
doom
in
the
other
,
and
the
hopes
of
securing
a
good
one
by
further
living
:
but
when
a
security
is
given
to
pass
by
death
to
a
life
everlasting
(
as
Christ
gives
to
such
as
die
for
God
and
his
holy
Faith
)
what
Christian
consideration
can
justifie
a
fear
to
such
a
death
,
so
far
as
to
kill
those
that
intend
to
bring
us
to
it
?
Truly
N.
N.
I
have
so
much
of
kindness
and
true
friendship
left
in
me
for
you
,
as
made
me
sorry
,
and
not
a
little
troubled
to
see
such
pernicious
Doctrines
as
these
,
contain'd
in
your
book
.
I
took
you
for
a
Man
better
principled
,
and
if
I
had
perceived
any
such
errors
in
your
conversation
at
the
time
of
our
acquaintance
in
Spain
,
I
would
have
refuted
them
,
and
shewed
my
dislike
to
them
,
as
freely
as
I
do
now
.
I
am
willing
to
imagine
,
that
non
ex
tuo
haec
dicis
,
that
it
is
not
your
own
deliberate
sentiment
,
but
imposed
upon
you
by
some
of
those
fiery
emissaries
of
Rome
,
who
will
not
stick
to
go
through
streams
of
blood
to
extend
the
Popes
power
,
and
their
own
earthly
advantages
with
it
,
under
the
color
of
Catholic
Faith
.
But
by
what
is
said
hitherto
,
and
will
be
further
confirmed
in
the
discourse
following
,
it
will
easily
appear
to
the
unbyassed
Reader
,
that
it
is
no
want
of
true
Catholic
Faith
in
the
Church
of
England
,
nor
any
true
zeal
for
it
in
the
Roman
Court
,
makes
them
disturb
thus
the
peace
of
these
Kingdoms
,
obstinately
endeavouring
the
ruine
of
them
.
And
if
the
Irish
be
not
quite
given
over
to
the
Spirit
of
delusion
,
they
will
look
upon
all
bloody
suggestions
of
this
kind
,
as
proceeding
from
him
that
was
the
first
author
of
rebellion
in
Heaven
,
and
upon
earth
,
and
a
Murderer
from
the
beginning
[
a
](A60334-e36290-b)
a
Joh.
8.44
.
,
and
they
will
accordingly
reject
and
detest
them
not
only
for
[
b
](A60334-e36300-b)
b
Rom.
13.5
.
conscience
(
which
ought
to
be
the
principal
motive
)
but
also
for
wrath
,
remembring
the
sad
effects
of
Gods
wrath
against
them
in
each
one
of
their
several
rebellions
whether
for
Religion
or
for
any
other
cause
.
CHAP.
XXI
.
A
Conclusion
of
my
Discourse
with
N.
N.
with
a
friendly
Admonition
to
him
.
SR
.
if
the
severe
Decree
of
your
Church
prohibiting
to
the
common
sort
the
reading
of
Controversial
writings
,
doth
not
comprehend
you
also
,
I
hope
you
will
bestow
an
attentive
reading
upon
this
Book
for
our
old
friendships
sake
,
but
more
for
the
love
of
Truth
:
and
if
you
have
not
made
a
firm
inflexible
resolution
of
not
yielding
to
any
evidences
,
be
they
never
so
clear
,
that
may
justify
the
way
I
took
,
or
discover
the
errors
of
that
which
you
are
in
,
I
may
expect
that
by
reading
this
Treatise
,
you
shall
find
that
I
am
not
in
that
deplorable
condition
by
my
change
which
you
seem
to
imagin
.
That
by
it
I
have
not
forsaken
the
whole
house
of
God
,
as
you
say
,
but
removed
to
the
soundest
and
safest
part
of
it
;
that
I
have
not
deserted
the
Society
of
the
holy
Fathers
of
the
Church
,
nor
am
become
an
associat
of
Heretics
,
having
come
to
a
Church
where
I
find
as
much
veneration
and
study
of
those
Fathers
,
and
as
much
aversion
to
the
Heresies
you
mention
,
as
ever
I
saw
among
you
.
And
if
you
read
further
the
second
Part
now
to
follow
of
this
same
Book
,
you
shall
find
that
I
did
not
forsake
the
Communion
of
the
Roman
Church
without
grave
and
urgent
reasons
forcing
me
to
it
.
Those
reasons
I
have
laid
open
in
my
first
Sermon
preached
at
Dublin
and
printed
;
great
labor
and
study
hath
bin
emploied
in
answering
them
:
yet
if
you
bring
indifference
with
you
to
read
my
reply
to
that
answer
,
you
shall
find
that
my
reasons
alledged
do
still
remain
in
their
force
,
and
that
the
errors
I
refuted
are
further
discovered
,
and
cleared
by
occasion
of
the
defence
made
of
them
.
But
if
you
resolve
either
not
to
read
my
Book
,
or
bring
to
the
reading
of
it
a
firm
purpose
of
not
yielding
to
any
reason
that
may
oppose
those
sentiments
you
are
prepossest
with
,
then
my
labor
is
lost
as
to
you
:
but
I
hope
not
so
as
to
others
more
rationally
disposed
.
The
word
of
God
is
a
grain
of
seed
,
and
brings
forth
its
fruit
in
time
differently
according
to
the
different
disposition
of
the
subjects
it
meets
with
:
but
especially
I
hope
that
my
endeavors
will
avail
me
with
God
;
in
whose
presence
I
write
with
sincerity
what
I
understand
to
be
conformable
to
his
holy
Word
&
Will
,
and
with
a
constant
desire
in
all
these
scrutinies
to
satisfy
my
own
conscience
principally
of
the
righteousness
of
the
way
I
took
,
and
to
help
others
also
to
the
knowledg
of
the
same
truth
.
When
St.
Paul
was
brought
before
King
Agrippa
,
and
the
Governor
of
Judaea
,
Porcius
Festus
,
to
give
account
of
himself
and
his
Religion
,
he
gave
it
so
full
,
that
Agrippa
said
,
almost
thou
perswadest
me
to
be
a
Christian
:
To
which
the
great
Apostle
replied
,
I
would
to
God
that
not
only
thou
,
but
all
that
hear
me
were
such
as
I
am
,
except
these
bonds
,
Act.
XXVI
.
29.
If
you
read
with
indifferency
and
attention
,
the
account
I
give
of
my
resolution
,
and
of
the
Religion
I
embraced
,
I
am
perswaded
(
whatsoever
your
outward
expression
may
be
)
it
will
work
upon
your
mind
a
motion
like
that
of
Agrippa
.
And
if
you
ask
whether
I
would
have
you
do
what
I
did
in
this
point
,
I
say
freely
(
as
St.
Paul
did
say
to
Agrippa
)
that
I
would
to
God
that
both
you
and
your
brethren
did
take
the
like
resolution
;
but
that
it
may
be
with
less
difficulty
and
reluctancy
then
I
had
,
and
with
less
crosses
and
dangers
for
doing
it
.
You
tell
me
I
am
old
;
and
I
have
many
reasons
to
believe
it
by
my
long
continued
infirmity
of
body
,
but
I
remember
the
time
,
when
you
called
me
a
young
man
,
and
your self
an
old
man
:
then
I
being
now
old
,
you
must
be
very
old
;
and
therefore
both
of
us
ought
to
measure
our
resolutions
and
doctrine
with
the
rules
of
Religion
,
and
the
interest
of
Eternity
,
rather
then
with
those
of
earthly
policy
and
temporal
Advantages
,
in
which
we
can
have
but
a
little
share
,
and
a
short
enjoyment
.
How
then
come
you
to
speak
to
me
of
the
loss
of
Friends
,
and
of
infamy
got
by
my
change
?
If
it
hath
bin
for
the
best
in
the
presence
of
God
,
and
I
am
certainly
perswaded
it
was
,
I
have
got
by
it
the
grace
and
favor
of
God
,
and
given
joy
to
his
Angels
;
and
this
applause
is
to
be
preferred
before
that
of
the
earthly
friends
you
speak
of
.
I
am
much
afraid
that
the
fear
of
temporal
shame
and
dammages
is
too
strong
with
you
,
and
many
others
of
your
party
to
keep
you
from
following
truth
,
and
from
searching
after
it
with
due
care
:
I
found
it
to
be
so
in
my self
(
I
confess
my
weakness
herein
with
sorrow
,
humbly
craving
pardon
of
God
for
it
.
)
The
fear
of
shame
and
loss
among
men
,
more
then
any
superior
consideration
,
made
me
struggle
along
time
against
the
inward
callings
of
God
from
my
former
errors
,
and
to
use
all
means
possible
to
silence
the
cries
of
conscience
;
but
the
more
I
laboured
and
studied
to
allay
them
,
the
more
force
they
got
;
and
when
I
saw
clearly
by
a
strict
inquiry
,
that
they
were
indeed
from
God
,
I
yielded
to
them
,
notwithstanding
my
natural
reluctancies
,
and
the
heap
of
shames
,
crosses
,
and
dangers
which
I
saw
in
the
way
,
looking
upon
Jesus
the
Author
and
finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
,
endured
the
cross
despising
the
shame
,
Heb.
XII
.
2.
In
the
life
and
doctrine
of
Christ
we
shall
find
Lessons
of
this
kind
,
but
never
in
the
dictats
of
nature
.
How
would
you
imagine
it
should
be
a
natural
inclination
,
that
a
man
in
his
declining
Age
,
should
change
a
state
of
quiet
,
honor
,
and
plenty
of
all
things
necessary
for
humane
life
,
into
another
of
troubles
,
crosses
,
affronts
,
no
certainty
of
a
competent
lively-hood
,
and
a
certain
and
continual
danger
of
losing
his
life
.
This
was
my
condition
at
my
change
of
Religion
,
and
I
may
better
declare
it
to
you
then
to
many
others
.
You
can
remember
in
what
degree
of
honour
,
applause
and
commodity
I
was
where
you
knew
me
,
plentifully
assisted
with
all
things
necessary
,
without
any
care
or
trouble
in
procuring
them
.
Of
temporal
blessings
I
could
desire
no
more
.
Neither
would
I
at
any
time
,
tho
I
had
a
choise
of
fortune
given
to
me
.
To
this
condition
I
might
at
that
time
have
returned
with
some
special
assurances
of
good
reception
,
when
I
came
over
to
the
Protestant
Church
,
without
any
bargain
made
or
promise
had
of
a
livelyhood
,
relying
solely
upon
Divine
providence
,
that
is
never
wanting
,
to
such
as
truly
confide
in
it
;
and
with
certain
knowledge
that
I
was
to
suffer
crosses
,
calumnies
,
curses
,
affronts
,
false
testimonies
and
conspiracies
against
my
life
and
credit
,
of
all
which
I
found
a
plentiful
store
as
I
expected
:
and
you
tell
me
that
my
change
was
a
work
of
Nature
not
of
grace
,
one
of
your
very
ill
grounded
assertions
.
I
pray
consult
the
case
with
your
own
natural
inclination
,
and
be
ingenuous
.
Do
but
imagine
your self
a
little
while
makeing
such
a
change
as
I
did
,
and
undergoing
for
it
the
like
danger
and
dammages
,
(
as
probably
you
should
,
if
the
case
did
possibly
happen
,
)
certain
I
am
that
your
nature
would
represent
to
you
such
horrors
in
the
case
,
that
if
all
the
Angels
in
Heaven
did
come
down
furnished
with
the
most
divine
reasons
to
perswade
you
to
it
,
you
would
take
them
all
for
so
many
Devills
,
and
their
reasons
for
absolute
Madness
.
Thus
much
I
can
tell
you
of
your
own
nature
:
but
what
grace
may
work
upon
you
,
God
the
author
of
it
only
can
tell
:
and
whilst
you
do
not
feel
this
motion
upon
you
so
strong
as
to
forsake
errors
(
tho
known
)
upon
the
hard
terms
now
mentioned
,
I
pray
spare
your
ill
grounded
severe
censures
against
others
,
that
God
moves
to
undergo
those
difficulties
for
the
truths
sake
.
Moderate
your
inconsiderate
Zeal
,
and
if
you
will
govern
it
well
,
read
unpassionately
what
is
written
here
,
and
is
to
follow
in
this
Book
,
whereby
you
shall
perceive
how
far
mistaken
you
are
in
many
things
about
your self
and
others
.
And
whereas
you
acknowledg
your self
to
be
neer
the
end
of
this
mortal
life
(
as
a
man
of
your
age
must
needs
be
)
leave
to
your
Friends
and
Brethren
that
Legacy
,
which
your
good
Saviour
Jesus
left
,
and
with
repeated
earnestness
commended
to
his
Disciples
,
saying
[
*
](A60334-e36550-b)
*
Joh.
14.27
.
Peace
I
leave
with
you
,
my
peace
I
give
unto
you
.
Endeavour
first
to
make
peace
with
God
by
due
acknowledgment
and
repentance
of
your
sins
and
errors
,
and
then
endeavour
to
sow
peace
in
the
hearts
of
your
hearers
.
Make
it
your
business
to
quench
,
rather
then
to
blow
up
the
fire
of
dissentions
and
animosities
:
have
a
real
pitty
for
your
poor
Country
bleeding
and
groaning
under
wounds
received
in
barbarous
wars
and
broiles
,
stirred
up
by
blind
fiery
Zelots
.
Pour
into
those
wounds
the
sweet
oil
of
peace
;
breed
in
the
people
by
all
the
means
you
may
,
charity
with
their
Neighbours
and
Loialty
to
their
Soveraign
:
thus
will
they
recover
those
blessings
,
which
the
bitter
Spirit
of
hatred
,
envie
,
revenge
,
and
ambition
hath
robbed
them
off
in
former
times
;
and
thus
will
you
and
other
inspirers
of
peace
and
charity
,
compass
that
great
blessing
reserved
for
peace
makers
,
that
they
shall
be
called
the
Children
of
God
[
a
](A60334-e36590-b)
a
Math.
5.9
.
.
And
now
the
God
of
peace
be
with
you
[
b
](A60334-e36610-b)
b
Rom.
15.33
.
whilst
I
turn
my
face
to
a
scold
,
and
after
to
a
Sophister
,
to
vindicate
truth
from
the
assaults
of
both
.
CHAP.
XXII
.
A
check
to
I.
E.
his
scandalous
Libel
,
and
a
vindication
of
the
Church
of
England
from
his
false
and
slanderous
report
of
it
.
ALL
that
saw
I.
E.
his
scolding
Libel
,
agree
in
saying
it
deserves
no
answer
:
But
none
will
deny
it
deserves
a
check
.
And
what
check
can
be
so
sensible
to
the
Author
(
if
he
has
any
sense
in
him
)
as
to
lay
before
his
eies
a
piece
of
his
own
work
?
St.
Jerom
in
the
beginning
of
his
Book
against
Jovinian
,
to
render
the
man
ridiculous
,
produces
a
parcel
of
his
franne
phrases
,
and
cries
at
them
with
his
wonted
sharp
eloquence
,
[
*
](A60334-e36720-b)
*
S.
Jer.
l.
1.
adversus
Joviniamum
,
initio
.
Rogo
quae
surt
haec
portenta
verborum
,
quod
descripti●nis
dedecus
?
nonne
vel
per
febrem
somniare
eum
putes
,
vel
arreptum
morbo
phrenetico
Hippocratis
vinculis
alligandum
?
Tell
me
I
pray
you
what
monstrous
words
are
those
,
what
shameful
contexture
of
speech
?
would
not
you
think
the
man
to
be
dreaming
in
a
fever
,
or
raving
in
a
phrensy
fit
to
be
put
into
the
shackels
of
Hippocrates
?
The
words
of
Jovinian
related
by
St.
Jerom
are
indeed
ridiculous
and
absurd
;
but
if
we
compare
them
with
those
of
our
Libeller
,
I.
E.
we
shall
find
this
latter
to
have
outdon
Jovinian
by
very
great
odds
.
he
saies
he
will
vindicate
the
Roman
Church
,
from
the
most
mysterious
and
foul
aspersions
and
railings
of
the
ignorant
overweaning
,
and
overbiassed
sciolist
Sectaries
,
(
not
to
mention
some
words
thereabout
worse
then
ridiculous
)
he
will
seasonably
controle
and
give
a
check
to
the
disingenuity
,
spiteful
malice
,
veneme
,
and
brawny-fac'd
impudence
of
that
renowned
wight
,
vile
Apostate
,
and
professed
Enemy
to
Christ
,
Andrew
Sall
,
to
dash
back
all
his
shameless
affronts
,
and
thundering
balling
strains
of
profound
,
and
wonderful
non
sense
&c.
He
will
not
have
men
to
trust
the
Conduct
of
such
Mountebanks
,
and
runnagate
vagrant
Apostates
.
If
St.
Jerome
did
see
this
rich
piece
of
Rhetoric
,
would
he
not
cry
out
,
Rogo
quae
sunt
haec
portenta
verborum
,
quod
descriptionis
dedecus
?
Certainly
when
the
man
spoke
of
shallow
Mountebanks
,
impostors
,
and
runagate
vagrant
Apostates
,
that
could
bear
no
fruit
,
whilst
united
to
the
stock
,
he
had
his
imagination
placed
upon
some
of
those
his
running
friers
,
that
in
their
travels
of
a
year
or
two
,
will
view
London
,
Brussels
,
Prague
,
Cracovia
,
Stockolme
,
Paris
,
Maarid
,
Rome
,
Florence
,
Jerusalem
,
Grand
Cair
,
and
more
Courts
or
places
of
fame
if
to
be
found
,
and
will
return
as
wise
as
they
went
,
but
commonly
worse
,
loaden
with
Fables
,
and
furnished
with
the
most
corrupt
customes
of
all
the
places
they
ran
over
.
To
men
of
this
kind
,
his
description
of
runnagate
,
vagrant
,
shallow
Mountebanks
,
&c.
may
seem
more
sutable
then
to
one
who
in
26
years
for
his
residency
in
Spain
,
never
went
out
of
the
Province
of
Castile
where
he
entred
first
,
nor
took
so
much
liberty
,
as
to
view
Madrid
,
or
the
famo●r
Escurial
not
far
from
him
,
when
others
made
long
voiages
to
see
them
;
having
spent
the
aforesaid
twenty
six
years
thus
,
(
as
is
known
to
many
.
)
Two
years
,
retired
to
exercise
of
devotion
,
seven
years
in
learning
Phylosophy
and
Divinity
,
and
the
17
remnant
in
public
teaching
without
intermission
;
First
humanity
,
Poetry
,
Oratory
,
History
,
Cosmography
in
the
Colledges
of
Numacia
and
Villagarcia
;
Then
Philosophy
,
Logic
,
Physic
,
Metaphysic
,
&c.
in
the
Colledg
of
Pamplona
;
and
Divinity
,
scholastic
,
Moral
,
Polemic
or
Controversial
in
the
Colledges
of
Pamplona
,
Palencia
,
Tudela
,
and
Salamanca
,
joyning
with
these
functions
of
continual
teaching
(
which
in
those
parts
are
exceedingly
laborious
)
the
practise
of
very
frequent
preaching
,
together
with
a
constant
and
eager
study
of
holy
scripture
,
counsels
,
Fathers
,
and
History
Ecclesiastic
,
in
which
kind
of
study
I
had
alwaies
my
chief
delight
,
when
duty
and
employments
enjoyned
upon
me
,
forced
me
to
the
study
of
those
other
faculties
.
And
is
this
to
be
a
vagrant
person
,
that
could
bear
no
fruit
united
to
the
stock
?
what
fruit
would
be
man
have
me
bear
?
But
what
if
we
refer
him
to
himself
few
pages
after
saying
(
still
excessive
)
that
before
I
was
vir
Apostolicus
,
a
most
resplendent
star
in
the
firmament
of
the
true
Church
&c.
now
plunged
in
all
the
contrary
vices
,
and
cries
,
[
*
](A60334-e37000-b)
*
page
27.
quomodo
obscuratum
est
aurum
,
mutatus
est
color
optimus
?
how
is
the
Gold
become
dim
,
how
is
the
most
fine
gold
changed
?
Truly
I
am
to
return
the
same
question
upon
him
,
How
came
this
change
,
or
[
*
](A60334-e37020-b)
*
Thren.
4.
how
came
he
to
know
it
?
For
I
feel
no
other
change
in
me
but
to
the
better
;
to
a
quiet
of
conscience
,
and
full
satisfaction
that
I
am
in
the
right
way
of
worshipping
God
.
But
I
find
in
his
own
words
an
answer
to
all
,
he
saies
I
was
before
vir
Apostolicus
,
now
Apostata
vilis
dictus
,
a
vile
Apostate
,
not
really
,
but
called
so
:
and
by
whom
?
by
a
party
,
which
I
prove
by
demonstrative
reasons
(
not
railing
at
random
as
I.
E.
)
that
they
have
apostatized
from
the
true
faith
and
Doctrine
of
Christ
in
several
points
,
as
evidenced
both
in
my
former
discourse
printed
,
and
in
the
second
part
of
this
treatise
at
large
:
wherefore
to
be
called
Apostate
by
them
,
is
to
me
the
same
,
as
if
I
were
called
a
Theif
or
high-way
Robber
,
by
one
that
is
such
himself
,
I
knowing
my self
to
be
an
Alien
from
those
practises
;
or
as
if
I
were
called
an
Infidel
by
a
Turk
or
Pagan
.
If
I
was
induced
to
make
a
blind
vow
of
blind
obedience
to
the
Pope
of
Rome
,
and
his
Ministers
,
I
made
a
former
vow
of
Religious
obedience
to
God
and
his
holy
Laws
in
my
baptism
:
if
I
find
the
latter
vow
made
to
the
Pope
not
to
consist
with
the
complyance
of
the
former
made
to
God
,
(
as
I
found
clearly
not
to
consist
)
then
must
I
stand
to
my
former
vow
made
to
God
,
and
rescind
the
latter
made
to
the
Pope
.
If
this
Libeller
were
contented
to
rail
at
me
,
his
guilt
had
bin
less
,
but
he
extends
his
insolent
soul
language
to
the
whole
Protestant
Church
,
belching
out
streams
against
it
,
I
know
not
which
more
,
of
brutish
ignorance
,
or
hellish
malice
,
in
most
notorious
calumnies
.
[
*
](A60334-e37140-b)
*
Pag.
30
You
deserted
a
Church
(
saies
he
)
in
which
only
is
Faith
,
Religion
,
Priests
,
Sacrifice
,
Altars
,
Sacraments
,
and
real
remission
not
only
of
originall
sin
,
but
also
of
actual
mortal
sins
,
all
which
is
excluded
and
exploded
and
quite
abolished
by
your
Protestant
Sect.
And
all
this
he
bables
out
boldly
without
giving
one
word
of
reason
for
all
or
any
part
of
it
:
but
I
have
proved
with
clear
demonstrative
reasons
from
the
beginning
of
this
Treatise
,
that
in
the
Protestant
Church
we
have
and
do
profess
the
same
true
Catholic
faith
and
Religion
,
which
Jesus
Christ
and
his
Apostles
taught
,
and
was
professed
by
the
Church
first
called
Catholie
:
That
we
have
a
right
Hierarchy
,
and
due
ordination
of
Bishops
Priests
and
Deacons
;
and
therefore
a
due
administration
of
Sacraments
and
remission
of
sins
both
original
by
Baptism
,
and
actuall
by
contrition
,
and
also
by
absolution
upon
confession
,
not
only
allowed
,
but
commended
and
enjoyned
to
our
people
,
and
practised
by
many
;
if
neglected
by
others
,
it
s
their
fault
not
of
our
Church
;
and
of
the
horror
some
have
to
this
practise
,
wee
may
well
say
your
Church
to
be
the
cause
,
by
its
intolerable
tyranny
over
consciences
,
as
well
in
the
reservation
of
cases
,
to
be
absolved
only
by
Prelates
,
or
by
the
Pope
,
as
in
the
difficulties
daily
added
touching
the
mode
of
Confessions
,
and
circumstances
to
be
declared
in
them
,
which
deters
many
even
from
the
right
use
of
it
,
and
is
thought
to
be
occasion
of
more
loss
then
gain
of
souls
among
you
.
He
tells
me
,
[
*
](A60334-e37210-b)
*
63.
Page
that
I
know
in
my
conscience
that
the
Protestant
Sect
doth
place
all
happiness
,
in
the
pleasures
,
honours
,
liberty
,
and
contentments
of
the
body
,
and
obstructs
all
means
and
waies
to
vertue
,
to
Sanctity
,
Piety
,
Mortification
&c.
and
doth
stifle
the
fear
of
a
living
&
dreadful
God
,
and
all
this
likewise
without
any
proof
of
it
.
Was
there
ever
seen
a
more
desperate
insolency
?
false
prophet
,
who
dost
pretend
to
dive
into
the
inward
of
my
conscience
,
known
only
to
God
and
to
my self
.
I
will
declare
to
the
glory
of
God
,
and
edification
of
the
Christian
people
,
miserably
deluded
by
such
Slaves
of
fury
and
lies
,
what
I
know
in
my
conscience
to
be
true
,
That
in
the
Protestant
Church
I
saw
more
practise
of
solid
vertue
,
piety
,
and
devotion
,
and
of
the
fear
of
God
,
more
apt
means
used
to
purchase
those
vertues
(
both
by
the
doctrine
of
our
Church
,
and
by
the
ordinances
of
our
state
)
then
ever
I
saw
among
the
Romanists
.
Since
my
coming
to
the
Protestant
Church
,
my
constant
habitation
has
bin
in
Trinity
Colledg
of
Dublin
,
where
I
see
more
practise
of
sobriety
,
devotion
,
and
piety
then
ever
I
saw
in
a
Colledg
of
so
many
young
men
on
the
Romish
side
.
Three
times
a
day
they
go
all
to
prayers
to
the
chappel
at
six
in
the
morning
,
ten
at
noon
,
and
four
in
the
evening
,
with
admirable
reverence
and
attention
;
their
Prayers
,
most
grave
and
pious
for
all
purposes
,
and
for
all
sorts
of
persons
,
they
say
kneeling
,
the
Psalmes
standing
,
and
the
sacred
Lectures
they
hear
sitting
reverently
and
bare-headed
,
with
a
respect
due
to
the
Lessons
used
by
them
,
sacred
indeed
as
taken
out
of
those
blessed
fountains
of
Living
waters
of
the
old
and
new
Testament
,
not
out
of
the
broaken
Cisterns
of
Romantic
Legends
,
all
being
read
in
a
voice
audible
,
and
language
intelligible
,
and
thereby
sutable
to
the
edification
and
instruction
of
all
the
people
present
.
The
same
order
and
style
I
see
observed
in
the
Palaces
of
Princes
and
Prelates
,
and
in
the
houses
of
Gentlemen
and
godly
persons
,
all
the
family
being
called
to
pray
together
in
the
Chappel
or
other
decent
room
of
the
house
,
after
the
manner
now
declared
.
When
I
come
to
the
Royal
Castle
or
palace
of
Dublin
,
there
I
see
the
Lord
Lieutenant
of
Ireland
(
to
whom
a
judicious
French
[
*
](A60334-e37300-b)
*
Georg
Fournier
in
geograph
.
li.
i.
cujus
praecipua
inter
omnes
qui
n
Europasunt
Pro
reges
eminent
authoritas
.
writer
gives
the
Chief
place
among
all
the
Viceroyes
of
Europe
)
with
all
his
flourishing
family
,
and
many
Nobles
attending
on
his
Excellency
,
break
off
discourses
and
business
,
tho
weighty
and
serious
,
and
answer
the
found
of
a
Bell
calling
upon
all
at
set
hours
to
prayers
in
the
Chappel
,
to
which
they
assist
with
singular
piety
and
gravity
.
If
I
look
upon
the
people
flocking
to
their
public
Churches
on
holy
daies
,
the
very
silence
and
modesty
of
their
carriage
in
the
streets
gives
me
a
Testimony
of
their
inward
good
disposition
:
and
when
they
are
come
to
the
Church
,
each
one
retires
to
his
respective
seat
,
all
being
decently
severed
to
avoid
confusion
and
disorders
.
Divine
Office
is
performed
in
a
most
grave
and
decent
manner
,
all
fitted
to
the
benefit
and
spiritual
food
of
souls
,
so
as
if
any
Hymm
or
Psalm
be
sung
,
with
more
exquisite
music
,
the
Chanter
or
some
other
of
the
Quire
admonishes
the
people
what
Psalm
or
verse
is
to
be
sung
,
that
seeing
it
in
their
Books
they
may
be
furnished
with
the
sense
,
that
thereby
the
music
may
work
better
on
their
minds
to
devotion
;
so
great
a
care
is
taken
,
that
in
all
we
pay
to
God
rationabile
obsequium
a
rational
service
with
sense
and
feeling
of
what
we
do
.
What
if
I
consider
the
admirable
devotion
and
reverence
wherewith
they
go
to
receive
the
sacred
Communion
,
far
greater
then
ever
I
saw
with
Papists
,
tho
pretending
to
believe
something
more
,
(
they
know
not
themselves
what
)
about
the
presence
of
our
Saviour
in
that
Sacrament
,
then
Protestants
do
.
A
spectacle
of
this
kind
,
certainly
grateful
to
God
and
to
his
Angels
,
which
I
saw
in
Christs
Church
of
Dublin
on
Resurrection
Sunday
last
year
,
sticks
fast
in
my
memory
with
joy
.
The
most
Reverend
the
Lord
Arch-Bishop
of
Dublin
,
Chancellor
of
Ireland
,
having
performed
the
Communion
office
with
singular
decency
and
good
order
,
he
took
himself
first
reverently
the
sacred
Communion
and
gave
it
to
the
Minister
of
the
Altar
,
then
to
the
Lord
Leiutenant
,
to
the
Peers
and
the
Roial
Council
,
and
to
a
numerous
concourse
,
all
receiving
it
with
singular
devotion
,
having
for
associates
in
giving
it
the
most
Reverend
the
Arch-Bishop
of
Armagh
Primate
of
all
Ireland
,
the
Right
Reverend
the
Bishop
of
Meath
the
chief
of
the
Bishops
of
Ireland
,
after
the
Metropolitans
,
and
three
dignitaries
of
the
Church
,
Doctors
in
Divinity
,
to
administer
the
Cup
,
each
one
making
a
Godly
brief
exhortation
to
the
receiver
for
a
due
receiving
of
it
,
the
Lord
Arch-Bishop
having
read
at
the
Communion
Table
a
grave
and
pious
Homily
,
exhorting
to
a
right
preparation
for
receiving
that
venerable
Sacrament
,
as
is
usually
don
in
all
Churches
,
upon
such
an
occasion
.
Go
now
Mr.
I.
E.
and
compare
these
practises
of
piety
,
and
devotion
with
your
number
of
Ave
Marias
ran
over
Beads
of
stick
or
glass
sitting
or
walking
,
and
mixing
with
them
several
talks
to
the
people
about
you
,
with
your
Mass
mumbled
over
in
hast
,
and
the
people
thronging
to
have
a
sight
of
the
Priest
;
and
a
touch
of
the
holy
water
,
without
understanding
a
word
of
what
is
saying
.
This
is
your
ordinary
course
of
devotion
,
and
spiritual
assistance
given
to
your
people
(
if
some
particular
persons
will
not
provide
otherwise
for
themselves
)
And
you
speak
to
me
of
your
deiform
intentions
of
ravishing
devotions
,
&c.
I
saw
much
of
those
devotions
among
your
Extatics
,
and
in
them
much
of
delusion
,
cheat
,
and
vanity
,
I
wish
I
may
never
see
more
of
them
.
What
shall
I
say
of
the
preaching
used
in
the
Protestant
Church
truly
Apostolic
and
godly
,
all
delivering
doctrinam
sanam
&
irreprehensibilem
,
sound
and
blameless
doctrine
.
I
may
say
with
truth
,
that
I
never
saw
a
Protestant
preacher
,
yet
giving
a
Sermon
,
that
was
undecent
or
unbecoming
that
place
:
not
so
with
you
.
There
would
I
see
frequently
shewers
of
non-sens
madness
and
blasphemies
preached
;
one
to
magnify
his
order
will
make
his
Frier
a
Cherubin
,
another
to
out
go
him
will
make
his
a
Seraphin
,
and
another
thinking
that
but
a
small
purchase
will
set
up
his
Saint
higher
then
Jesus
Christ
and
the
holy
Trinity
,
with
other
desperate
essaies
,
like
those
I
produced
above
,
chap.
26.
This
lofty
style
certainly
you
missed
in
me
when
you
tell
your
reader
,
that
tho
I
was
a
professor
of
Divinity
,
yet
not
of
any
solid
intensive
learning
;
[
a
](A60334-e37470-b)
a
Pag.
56.
In
Epist.
de
dica●
.
and
in
all
the
Doctors
of
the
Protestant
Church
,
when
you
stile
them
ignorant
Sciolists
.
Good
Lord
,
who
knows
them
and
knows
you
(
as
any
may
by
your
goodly
Book
)
what
will
he
judg
of
your
presumtion
?
Finally
,
will
you
tell
me
,
what
purchase
did
you
expect
to
make
by
your
defamatory
Libel
?
to
get
the
credit
of
an
eminent
Scold
?
I
confeses
you
deserve
it
,
and
the
highest
chair
appointed
for
persons
of
that
quality
.
And
as
for
me
you
have
confirmed
me
in
the
esteem
of
the
election
I
made
,
and
in
the
acknowledgment
of
the
great
mercy
of
God
,
in
drawing
me
out
of
a
Congregation
where
the
spirit
of
fury
and
untruth
animating
all
your
Libel
is
countenanced
.
If
we
are
to
believe
you
(
and
shall
we
?
)
you
had
the
boldness
to
present
it
to
a
most
illustrious
person
,
whom
I
forbear
to
name
for
very
reverence
,
fearing
an
offence
even
in
mentioning
that
so
durty
a
piece
of
Paper
should
be
put
into
such
hands
.
You
tell
us
moreover
,
that
it
was
published
by
the
approbation
of
your
Superiors
.
If
it
be
so
,
certainly
God
has
turned
the
counsel
of
your
Ahitophels
into
foolishness
Let
any
man
that
hath
not
lost
his
wits
judg
,
whether
it
be
tolerable
that
men
,
who
profess
to
be
poor
and
humble
,
should
speak
so
scornfully
and
contemtuously
of
so
great
and
illustrious
a
part
of
Christianity
,
as
we
have
seen
the
Protestant
Church
to
be
?
whether
it
be
prudence
in
persons
complaining
that
they
are
persecuted
for
their
Religion
,
and
under
the
lash
of
a
Protestant
Government
,
to
cock
and
insult
upon
their
masters
,
with
barbarous
abusive
language
,
and
most
gross
and
manifest
calumnies
?
Mr.
I.
E.
knows
that
in
two
visits
he
was
pleased
to
bestow
on
me
,
after
he
had
honor'd
me
with
his
famous
Libel
,
excusing
the
harsh
Language
of
it
,
I
told
him
my
discontent
was
not
for
any
injury
don
to
me
,
but
for
the
prejudice
I
conceived
such
undiscreet
writings
would
bring
upon
his
poor
Countrymen
and
mine
of
the
Romish
Communion
,
of
whose
wellfare
I
could
not
omit
to
be
solicitous
,
and
grieve
for
the
harm
they
have
received
often
by
the
means
of
blind
Zelots
.
Truly
I
was
much
pleased
with
the
knowledge
he
seemed
to
have
of
my
temper
very
alien
from
spite
or
malice
,
and
of
the
spirit
of
the
Protestant
Church
,
in
coming
so
freely
to
me
after
such
heavy
affronts
published
by
him
against
both
.
I
do
admire
and
honor
the
singular
patience
and
Christian
modesty
of
the
English
Government
,
in
not
being
to
severe
as
Romanists
are
(
where
they
can
command
)
in
punishing
such
proceedings
,
and
if
Mr.
I.
E.
and
his
council
were
wise
,
they
should
rather
honour
,
then
abuse
this
modesty
of
their
Masters
.
When
I
consider
the
different
procedure
of
the
Protestant
Church
,
and
of
the
Romish
,
with
their
desertors
,
I
am
strongly
confirmed
in
the
choise
I
made
.
If
any
person
departs
from
the
Protestant
Church
to
the
Romish
,
they
neither
curse
nor
rail
,
nor
plot
against
his
life
or
credit
:
they
onely
commiserate
his
fall
,
and
pray
for
him
,
that
God
may
convert
him
.
Herein
appears
the
spirit
of
Christ
,
his
meekness
and
charity
.
But
when
any
comes
from
the
Romish
Church
to
the
Protestant
,
he
may
be
sure
to
have
curses
,
calumnies
,
affronts
,
conspiracies
against
his
life
and
repute
follow
him
while
he
lives
.
A
strong
point
of
policy
,
apt
indeed
,
to
terrify
weak
minds
,
that
they
dare
not
desert
their
quarrell
;
but
a
policy
dictated
not
by
that
wisdom
that
is
from
above
,
peaceable
,
gentle
,
full
of
mercy
,
&c.
Jam.
3.17
.
but
from
that
other
called
by
the
same
Apostle
,
earthly
sensual
,
devilish
.
v.
15.
Learned
,
grave
and
civil
discourses
about
Religion
,
such
as
those
of
Isaac
Casaubon
with
Cardinal
Peron
,
and
Fronto-Ducaeus
,
of
Peter
Wading
with
Simon
Episcopius
and
the
like
,
I
shall
alwaies
,
honor
,
and
willingly
entertain
,
but
with
scoulds
I
do
not
love
to
spend
my
time
.
And
so
I
leave
you
to
God
Mr.
I.
E.
to
direct
you
,
while
I
enter
into
Lists
with
an
other
pretending
to
subtilty
in
reasoning
the
case
with
me
.
Which
is
to
be
the
second
part
of
this
Book
.
FINIS
.
TRUE
CATHOLIC
&
APOSTOLIC
FAITH
Maintain'd
in
the
CHURCH
of
ENGLAND
.
PART
.
II.
Being
A
Survey
of
Mr.
I.
S.
his
Book
,
Entituled
,
The
unerring
unerreable
Church
.
CHAP.
I.
An
Anatomy
of
Mr.
I.
S.
his
Genius
and
drifts
,
appearing
in
his
dedicatory
Epistle
to
my
Lord
Lieutenant
of
Ireland
.
THE
dissections
of
Anatomy
discover
imperfections
and
diseases
in
the
vitals
,
and
other
exterior
parts
of
the
body
,
which
a
fair
skin
or
cunning
dress
hides
from
the
eies
of
a
common
beholder
.
In
like
manner
,
a
Scholastic
examen
will
lay
open
the
faults
and
corruptions
both
in
the
essential
and
ornamental
parts
of
a
discourse
,
which
upon
a
transient
view
appear
plausible
and
commendable
.
Unto
a
mind
clouded
with
passion
and
prejudice
,
and
the
favour
of
an
espoused
,
or
the
dislikes
of
an
adverse
party
,
the
writing
of
Mr.
I.
S.
may
appear
without
blemish
or
fault
;
but
an
incision
being
made
,
the
flesh
and
the
skin
being
cut
off
,
it
will
be
found
void
of
truth
in
the
proposal
,
of
force
and
form
in
the
argumentation
,
sincerity
in
the
design
,
and
lastly
modesty
and
ingenuity
in
the
style
and
terms
,
which
are
the
several
requisites
that
can
make
a
writing
in
any
degree
worth
the
reading
.
This
kind
of
Anatomy
I
will
now
take
in
hand
,
and
by
no
other
art
then
plain
incision
,
shall
with
truth
and
perspicuity
discover
the
fallacies
and
gross
errors
of
the
before
mentioned
Author
,
who
delivers
boldly
his
judgment
upon
what
he
do's
not
understand
;
or
if
he
were
not
really
ignorant
,
yet
delivers
unsincerely
,
and
misrepresents
those
things
of
which
he
treats
:
all
which
I
shall
demonstrate
in
the
following
Chapters
.
After
several
attacks
made
by
I.
E.
N.
N.
and
others
upon
my
small
Book
,
upon
my self
,
and
the
Church
of
England
,
comes
up
confidently
to
complete
the
victory
Mr.
I.
S.
as
Scipio
Africanus
to
the
Seige
of
Numantia
,
to
amend
the
errors
of
the
preceding
warriors
.
And
to
appear
a
Scipio
indeed
in
his
present
adventure
,
he
promises
himself
so
to
beset
and
straighten
us
,
as
to
make
us
burn
our selves
,
as
the
Numantines
did
,
to
prevent
their
falling
into
the
hands
of
the
Roman
Conqueror
.
To
compass
this
magnificent
design
,
he
proposeth
to
the
Earl
of
Essex
Lord
Lieutenant
of
Ireland
,
my
good
Lord
and
Patron
,
in
the
dedicatory
Epistle
of
his
book
to
his
Excellency
,
that
I
should
be
burned
for
a
crime
he
calls
a
Blasphemy
,
wherein
all
the
learned
men
of
the
Church
of
England
are
involved
with
me
,
viz.
to
say
,
that
the
Roman
Church
,
as
now
it
stands
,
is
not
a
secure
way
to
Salvation
.
And
the
executioner
of
this
severe
sentence
passed
upon
us
by
Mr.
I.
S.
must
not
be
the
Inquisitor
of
Rome
or
Spain
,
but
our
own
Kings
Prime
Minister
and
Lieutenant
in
the
Kingdom
of
Ireland
.
He
allow's
me
so
much
wit
,
as
to
know
that
I
could
not
justifie
my
separation
from
the
Church
of
Rome
,
if
I
did
hope
to
be
saved
in
it
,
whereas
believing
I
may
,
to
forsake
it
,
were
a
formal
schism
:
thus
much
of
wit
he
doth
very
injuriously
deny
to
all
other
learned
Protestants
,
saying
,
that
all
allow
the
Roman
Church
to
be
a
secure
way
to
Salvation
,
which
is
to
say
,
they
are
all
confessedly
Schismatics
.
The
inference
is
but
too
clear
from
his
Positions
,
confusedly
delivered
,
if
thus
ordered
,
All
men
that
separate
from
the
Roman
Church
,
knowing
and
allowing
it
to
be
a
safe
way
to
Salvation
,
are
formally
and
confessedly
Schismatics
;
all
Learned
men
of
the
Church
of
England
do
acknowledg
and
allow
the
Church
of
Rome
to
be
a
safe
way
to
Salvation
:
Therefore
all
of
them
are
confessedly
and
formally
Schismatics
.
This
Thesis
Mr.
I.
S.
presents
to
the
Lord
Lieutenant
of
Ireland
to
win
his
favor
.
To
clear
the
ground
of
all
this
discourse
,
and
see
how
bold
and
blind
was
the
attemt
of
Mr.
I.
S.
his
charging
me
with
Blasphemy
,
see
the
occasion
given
to
him
for
it
,
that
in
the
page
226
of
my
book
(
according
to
the
first
Edition
of
it
at
Dublin
)
rebuking
their
ordinary
vaunt
wherewith
they
delude
the
simple
,
saying
that
Protestants
do
allow
Papists
may
be
saved
,
but
Papists
do
not
allow
that
Protestants
may
be
saved
,
&c.
I
delivered
these
words
following
,
but
in
neither
do
they
say
truth
,
for
no
Learned
Protestant
do's
allow
the
Popish
Religion
in
general
and
absolutely
speaking
to
be
a
secure
way
to
Salvation
,
for
all
do
agree
in
affirming
that
many
of
their
Tenets
and
practises
are
inconsistent
with
Salvation
,
tho
ignorance
may
happ●ly
excuse
many
of
the
simple
sort
,
but
not
such
as
know
their
error
,
or
with
due
care
and
inquiry
may
know
it
.
On
the
other
side
,
&c.
This
has
netled
the
poor
man
to
rage
.
Happily
he
found
himself
to
be
of
those
who
know
,
or
with
due
enquiry
may
know
the
damnable
errors
of
the
Roman
Church
.
Now
I
desire
the
judicious
Reader
to
consider
,
with
what
propriety
of
terms
Mr.
I.
S.
calls
it
a
Blasphemy
in
me
,
to
relate
this
sentiment
of
Learned
Protestants
.
Tho
I
were
mistaken
,
to
call
such
a
mistake
Blasphemy
,
is
extravagant
language
.
Three
kinds
of
Blasphemy
I
find
mentioned
by
Aquinas
and
other
Schole-men
,
1.
To
appropriate
to
God
something
unbeseeming
,
2.
To
deprive
him
of
a
perfection
due
to
him
,
3.
To
attribute
to
a
creature
any
of
Gods
properties
.
To
which
of
these
classes
will
Mr.
I.
S.
reduce
my
mistake
,
if
it
be
not
so
what
I
relate
of
learned
Protestants
?
That
one
of
those
who
sit
in
the
Market-places
selling
roots
,
should
call
it
a
Blasphemy
in
another
of
her
trade
,
to
say
,
that
her
Turnips
came
out
of
Flanders
,
not
being
so
,
may
be
a
cause
of
laughing
;
but
that
one
pretending
to
learning
,
and
a
disputant
in
divinity
should
ramble
at
this
rate
,
I
confess
plainly
it
seems
to
me
intolerable
,
and
a
sad
task
to
dispute
with
a
person
of
so
irregular
a
style
.
But
if
what
I
related
of
learned
Protestants
be
so
indeed
,
which
way
comes
it
to
be
a
Blasphemy
to
tell
truth
?
Now
to
know
whether
it
be
so
,
let
any
that
ever
heard
learned
Protestants
deliver
their
opinion
upon
that
subject
,
or
did
read
their
writings
,
tell
whether
he
knew
any
of
them
say
,
that
the
Popish
Religion
in
general
,
and
absolutely
speaking
,
is
a
sure
way
to
Salvation
,
or
whether
they
could
say
it
in
consequence
to
their
assertions
,
ever
accusing
the
Church
of
Rome
of
Idolatry
,
superstition
,
impiety
,
&c.
crimes
certainly
inconsistent
with
Salvation
,
if
Ignorance
did
not
excuse
,
or
penitence
heal
the
malady
.
The
Testimony
of
Learned
[
†
](A60334-e38330-b)
†
Chillingworth
part.
1.
c.
2.
n.
17.
Chillingworth
,
well
versed
in
the
Doctrine
of
both
parties
,
may
serve
for
many
to
this
purpose
,
who
relating
,
that
Franciscus
à
sancta
Clara
,
and
the
Jesuit
his
Antagonist
,
among
other
Learned
Romanists
,
do
assure
that
ignorance
and
repentance
may
excuse
a
Protestant
from
Damnation
he
dying
in
his
error
;
adds
these
words
,
and
this
is
all
the
charity
which
by
your
own
confession
also
the
most
favorable
Protestants
allow
to
Papists
.
Here
we
have
witnesses
of
both
sides
affirming
,
that
Protestants
do
not
allow
Salvation
to
Papists
,
if
ignorance
or
repentance
will
not
protect
them
:
how
then
comes
it
to
be
so
great
a
Paradox
in
me
to
tell
they
say
so
;
a
greater
Paradox
certainly
to
say
it
should
be
blasphemy
to
tell
it
.
CHAP.
II.
A
Vindication
of
several
Saints
and
worthy
souls
,
our
Ancestors
,
from
the
sentence
of
Damnation
passed
upon
them
by
I.
S.
TO
render
me
odious
to
my
Lord
Lieutenant
,
to
my
own
kindred
,
and
to
all
good
men
,
he
pretends
that
I
adjudg
unto
Hell
his
Excellencies
Ancestors
,
my
own
Ancestors
,
St.
Bernard
,
Aquinas
,
and
other
holy
men
.
The
ground
he
alledges
for
fathering
this
severe
sentence
upon
me
,
is
,
that
I
should
say
,
that
in
the
Popish
religion
none
may
be
saved
,
and
which
is
more
intolerable
,
that
there
is
no
Salvation
in
the
Catholic
Church
.
All
men
that
know
my
Principles
and
Temper
in
writing
and
speaking
,
will
admire
the
impudence
of
this
man
,
imputing
to
me
such
desperate
rude
Positions
;
That
none
may
be
saved
in
the
Romish
,
or
Popish
Religion
,
I
never
said
with
that
generality
,
but
with
a
limitation
,
leaving
a
gate
to
Salvation
for
innumerable
good
souls
,
and
for
the
holy
and
renowned
men
he
mentions
,
as
I
shall
now
declare
.
To
declare
for
damned
all
the
adverse
parties
of
Christians
without
distinction
,
is
a
rashness
I
ever
abhorred
,
and
constantly
opposed
in
the
Romanists
,
when
I
was
on
their
side
,
and
which
I
would
not
imitate
against
my
present
adversaries
;
much
less
did
I
,
or
could
I
say
,
that
there
is
no
Salvation
in
the
Catholic
Church
,
out
of
which
I
expect
no
Salvation
for
my self
or
others
.
I
have
said
indeed
,
and
proved
with
reasons
which
I.
S.
will
never
solve
,
that
the
Roman
Church
,
according
to
the
present
profession
and
practice
of
it
,
is
not
a
safe
way
to
Salvation
,
generally
and
absolutely
speaking
;
that
many
of
the
Tenets
and
Practises
of
it
,
are
inconsistent
with
Salvation
,
in
such
,
as
understanding
the
error
of
them
,
do
continue
to
embrace
them
.
This
I
have
said
,
and
will
maintain
at
all
times
,
by
the
help
of
God
,
and
truth
;
but
how
different
this
is
from
saying
,
that
in
the
Roman
Church
a
man
may
not
be
saved
,
and
that
there
is
no
Salvation
in
the
Catholic
Church
,
any
man
of
common
sense
may
easily
conceive
;
and
withall
judg
,
how
unpleasing
a
work
it
is
,
to
spend
precious
time
in
debating
with
a
man
of
so
confused
brains
and
ill
digested
expressions
.
Now
therefore
,
the
foundation
laied
for
the
censure
of
Damnation
passed
against
those
Saints
and
renowned
men
not
being
from
me
,
but
from
the
fancy
or
fiction
of
I.
S.
it
remains
that
he
is
the
Author
of
that
malignant
Censure
:
my
work
will
be
to
vindicate
the
persons
injured
from
that
cruell
sentence
,
by
shewing
that
it
is
not
a
consequence
of
my
opinion
above
mentioned
,
own'd
and
confirm'd
by
many
thousands
of
Learned
and
pious
men
.
The
stress
of
his
Argument
,
and
where
he
hopes
to
be
more
successfull
is
,
what
concerns
Thomas
of
Aquin.
He
sayes
,
that
the
Sanctuary
of
ignorance
which
we
allow
to
others
for
escaping
Damnation
can
not
avail
him
,
being
well
versed
in
Scripture
,
and
an
eminent
Master
in
most
Sciences
;
and
so
he
conceives
his
Damnation
unavoidable
in
consequence
to
my
forementioned
position
,
and
the
common
sense
of
all
the
reformed
Churches
;
and
thence
proceeds
to
sound
a
Triumph
as
to
a
manifest
victory
.
But
if
Mr.
I.
S.
his
Logic
makes
a
Demonstration
to
him
of
this
consequence
,
it
do's
not
to
me
,
nor
will
to
any
ordinary
Logician
,
that
understands
the
terms
and
state
of
the
Question
.
If
he
do's
not
know
how
to
save
Aquinas
,
and
several
other
good
learned
men
of
the
Roman
Church
,
from
damnation
,
in
the
opinion
of
so
many
thousands
of
Learn●d
men
of
the
Reformed
Churches
,
I
can
and
will
teach
him
.
I
am
not
of
those
fiery
spirits
,
reproved
by
the
Royal
piety
of
King
James
,
who
affirm
,
that
in
the
Popish
Religion
none
can
be
saved
,
as
Mr.
I.
S.
do's
falsely
and
maliciously
to
his
own
knowledg
impose
upon
me
.
I
incline
with
my
study
and
wishes
,
and
more
willingly
deliver
my
opinion
for
the
Salvation
then
for
the
Damnation
of
men
,
when
by
the
least
probability
induced
thereunto
.
And
first
for
Aquinas
and
other
learned
men
of
his
time
,
I
thus
plead
;
The
errors
and
foul
practices
of
the
Roman
Church
were
not
so
many
then
,
as
now
:
they
increase
daily
.
They
have
not
bin
so
known
,
and
cleared
in
the
Crucible
of
public
opposition
;
none
dared
to
check
them
;
and
so
they
kept
credit
.
The
impostures
,
fallacies
and
absurdities
of
Mr.
I.
S.
his
book
,
will
not
be
so
well
known
to
his
proselytes
possessed
with
prejudices
,
and
to
others
that
see
it
alone
,
as
to
indifferent
persons
,
that
will
conferr
it
with
my
exceptions
against
it
;
so
it
is
with
those
erroneous
tenets
that
began
to
be
in
use
in
Aquinas
his
time
,
or
somewhat
before
,
and
were
not
opposed
.
Secondly
,
for
many
learned
men
even
of
our
own
time
,
which
seems
more
difficult
,
I
say
invincible
ignorance
may
be
pleaded
.
For
which
I
advertise
,
that
invincible
Ignorance
(
according
to
the
common
use
of
Scholes
and
our
present
purpose
)
is
not
that
which
by
no
means
absolutely
possible
may
be
avoided
,
but
such
as
one
may
not
remedy
by
means
obvious
to
him
according
to
his
state
and
condition
In
this
sense
Shepherds
and
the
like
in
Spain
and
●taly
,
that
want
instruction
for
knowing
the
Creed
or
Ten
Commandments
,
are
commonly
excused
upon
the
account
of
invincible
Ignorance
,
and
the
fault
laid
upon
their
fathers
,
masters
,
or
curates
.
In
like
manner
I
say
many
professors
of
philosophy
and
divinity
in
Spain
and
Italy
,
may
be
invincibly
ignorant
of
the
malice
contained
in
the
erroneous
Principles
they
profess
,
having
sucked
them
in
their
tender
years
,
as
divine
verities
proceeding
from
a
living
reputed
Infallible
Autority
.
They
never
heard
them
controuled
or
examined
,
no
books
written
against
them
were
permitted
to
come
in
their
sight
.
They
were
taught
,
it
was
a
sin
to
doubt
of
the
truth
of
their
tenets
;
ergo
those
men
wanted
the
ordinary
means
of
instruction
,
and
consequently
may
have
the
refuge
of
invincible
Ignorance
.
All
this
I
know
to
be
so
by
my
own
experience
.
Having
lived
in
Spain
many
years
,
and
having
had
,
for
several
of
them
,
licence
from
the
Inquisitor
general
to
read
all
manner
of
prohibited
books
,
the
prohibition
was
so
severe
,
that
I
could
never
find
one
book
of
a
Protestant
to
read
.
And
even
in
Ireland
,
where
more
liberty
may
be
expected
,
there
is
a
severe
prohibition
of
reading
books
opposing
the
Romish
tenets
;
which
appeared
particularly
touching
that
small
book
I
published
.
For
offering
it
to
be
read
by
a
Romish
priest
,
Vicar
General
of
a
famous
Church
in
that
kingdom
,
that
he
might
see
I
did
not
without
consideration
and
reason
what
I
did
,
he
desired
to
be
excused
from
reading
it
,
fearing
it
would
raise
in
him
doubts
which
he
could
not
solve
:
and
this
injunction
being
so
severe
upon
persons
of
that
degree
,
must
be
more
indispensable
upon
the
vulgar
.
Means
of
instruction
for
knowing
their
errors
being
thus
carefully
prohibited
to
them
of
the
Romish
Communion
in
all
times
and
places
,
we
may
favorably
conceive
,
that
many
of
them
both
learned
and
unlearned
may
have
the
excuse
of
invincible
Ignorance
,
the
sin
lying
upon
the
Statists
,
that
for
temporal
ends
do
debar
them
from
the
means
of
healthful
knowledg
.
One
touch
more
in
favour
of
the
learned
.
Very
many
of
them
having
bestowed
the
flower
of
their
age
in
studies
of
Humanity
,
Philosophy
,
and
Divinity
speculative
,
are
taken
up
,
and
often
kept
all
their
life
time
teaching
those
faculties
,
without
ever
reflecting
upon
,
or
having
means
to
know
the
errors
of
their
Church
in
the
points
controverted
.
They
take
them
upon
the
credit
of
their
instructors
,
for
infallible
verities
,
being
continually
beaten
into
their
ears
,
with
horror
and
execration
against
the
opposite
doctrine
.
And
how
great
the
power
of
education
and
prejudice
is
,
let
the
Dominicans
and
Jesuits
testifie
.
How
fierce
and
eagerly
doth
each
one
act
and
opine
for
the
Schole
he
was
educated
in
,
and
against
the
opposite
?
By
this
it
appears
how
vain
the
Triumph
of
I.
S.
is
,
as
if
in
my
opinion
all
learned
men
dying
in
the
communion
of
the
Church
of
Rome
were
damned
to
hell
.
We
have
seen
that
impious
sentence
to
be
a
product
of
his
fancy
,
no
consequence
of
any
doctrine
of
mine
.
More
rash
and
wicked
was
his
attemt
in
casting
the
like
sentence
of
Damnation
upon
those
glorious
Saints
and
great
Doctors
of
the
Church
,
St.
Augustin
,
St.
Jerome
,
St
Chrysostom
.
What
have
they
to
do
with
his
errors
,
to
be
damned
for
them
?
Strong
opposers
,
no
Patrons
of
them
were
they
;
as
partly
I
have
already
,
and
after
will
more
fully
declare
.
It
appears
likewise
by
this
discourse
,
how
ridiculous
his
charge
upon
me
is
,
of
contradiction
and
speaking
against
my
conscience
in
calling
Thomas
Aquinas
a
Saint
.
I
have
declared
how
that
doth
consist
with
,
and
contradicteth
not
what
I
have
delivered
,
touching
the
unsecurity
of
Salvation
in
the
Communion
of
the
Roman
Church
.
He
pretends
to
render
me
guilty
in
the
Tribunal
of
the
English
Inquisition
for
calling
Aquinas
a
Saint
;
but
the
inquisition
of
England
is
not
so
rude
as
that
of
Rome
in
denying
common
civility
to
men
,
and
the
honorary
Titles
custom
do's
allow
them
.
He
may
as
well
accuse
the
compilers
of
the
London
Gazets
for
giving
to
the
Pope
the
title
of
Holiness
,
and
will
have
as
much
thanks
for
it
,
as
for
his
present
impeachment
of
me
for
calling
Aquinas
a
Saint
.
We
do
not
take
it
for
a
certain
proof
of
holiness
to
be
canonized
in
the
Church
of
Rome
.
Many
of
their
own
more
learned
writers
deny
it
to
be
unerreable
therein
.
It
is
not
merit
only
gets
that
honor
there
.
And
tho
we
know
all
this
to
be
so
,
we
do
not
grudg
to
call
those
Saints
we
find
by
custom
to
be
called
so
.
And
by
all
that
is
said
hitherto
,
we
may
see
and
wonder
how
rare
the
boldness
of
this
man
is
,
to
term
it
Blasphemy
in
me
to
relate
the
common
opinion
of
all
learned
Protestants
,
or
to
consent
to
it
;
and
to
propose
to
have
us
all
burned
for
it
,
by
sentence
of
our
own
chief
Governor
:
to
pretend
for
this
wicked
attemt
,
the
Authority
of
our
Soveraign
King
James
of
glorious
memory
,
whose
Decrees
and
sentiments
herein
I
do
most
willingly
obey
,
and
consent
unto
:
to
impose
upon
me
an
opinion
I
never
uttered
by
word
,
or
writing
,
nor
ever
harbored
in
my
thought
,
that
there
is
no
Salvation
in
the
Catholic
Church
;
that
her
errors
are
inconsistent
with
Salvation
;
to
clip
my
words
,
and
force
them
against
my
will
and
well
declared
meaning
to
his
malicious
purposes
.
And
notwithstanding
these
enormous
excesses
and
absurdities
of
his
speech
,
his
presumtion
is
so
blind
,
that
he
concludes
his
Dedicatory
Epistle
,
saying
,
that
tho
his
Treatise
contained
nothing
else
but
this
check
he
gives
to
me
,
it
must
be
grateful
to
his
Excellency
.
If
this
address
were
made
to
a
weak
or
dull
person
,
it
were
yet
criminal
enough
;
but
presented
to
so
deep
a
judgment
and
well
known
wisdom
as
that
of
my
Lord
Lieutenant
,
pardon
me
sacred
laws
of
modesty
,
if
I
say
its
a
very
insolent
boldness
.
But
now
to
our
chief
case
in
Debate
.
CHAP.
III.
Mr.
S.
his
cold
defence
of
the
Infallibility
of
his
Church
examined
.
BOTH
in
my
Declaration
and
in
my
printed
Sermon
or
discourse
against
the
errors
of
the
Roman
Church
,
I
signified
,
that
the
only
anchor
left
to
keep
me
in
the
communion
of
it
,
after
a
strong
apprehension
of
its
erroneous
Tenets
,
was
the
opinion
of
Infallibility
granted
to
that
Church
,
and
the
Head
of
it
;
But
that
anchor
being
cut
off
,
and
a
clear
discovery
made
of
the
fallacy
of
their
pretended
Infallibility
,
I
set
open
my
eyes
and
heart
to
receive
the
light
which
God
sent
me
in
his
holy
Writ
,
to
discover
their
pernicious
errors
,
and
declare
for
his
truth
against
them
.
My
adversary
,
preceiving
this
to
be
the
hinge
all
the
Fabric
go's
on
,
and
that
if
I
were
perswaded
to
that
Infallibility
,
I
would
blind
my
eyes
and
follow
,
without
any
further
dispute
,
the
conduct
of
such
a
Guide
,
goes
about
to
set
up
the
said
Infallibility
with
all
his
power
,
and
so
entitles
his
book
,
The
unerring
unerreable
Church
.
But
his
way
to
compass
his
design
is
very
odd
,
which
is
,
yielding
to
my
first
and
main
attack
upon
it
,
that
is
the
uncertainty
of
such
an
Infallibility
to
assist
them
,
which
I
proveed
by
the
disconformity
of
their
Authors
in
asserting
it
,
and
the
weakness
of
the
grounds
they
produce
for
it
.
But
Mr.
I.
S.
in
the
page
167.
gives
me
leave
to
believe
what
I
please
therein
;
It
s
no
article
of
faith
,
saith
he
,
that
the
Pope
is
infallible
.
If
he
misliked
that
doctrine
,
he
might
have
denyed
it
,
and
remain
a
Catholic
.
A
Catholic
I
may
remain
,
and
do
,
but
not
of
their
communion
,
that
Prop
failing
for
those
structures
,
which
I
saw
clearly
to
be
ruinous
without
it
.
It
is
an
intolerable
cavil
to
say
I
should
speak
of
the
Pope
alone
,
or
of
the
Roman
Diocess
,
to
delude
the
Reader
with
impertinent
Digressions
,
as
often
he
doth
,
I
having
clearly
expressed
my
meaning
to
be
,
that
neither
the
Pope
alone
,
nor
in
a
Council
(
such
as
that
of
Trent
,
)
nor
the
Congregation
under
his
obedience
are
infallible
.
To
say
the
said
Congregation
should
be
the
Church
Universal
,
(
which
I
allow
according
to
St.
Pauls
Expression
,
to
be
the
pillar
and
ground
of
truth
)
is
an
arrogant
begging
of
a
conclusion
which
will
never
be
allow'd
to
them
,
all
Christian
Churches
that
differ
from
them
,
which
are
far
the
greater
part
of
Christendom
,
crying
against
their
blind
presumtion
in
appropriateing
unto
themselves
the
name
of
the
Catholic
Church
.
That
the
Church
truly
Universal
,
composed
of
all
believers
in
Christ
,
whether
diffusive
,
or
representative
in
a
Council
truly
Oecumenicall
and
free
,
such
as
were
the
first
four
General
Councils
,
(
and
such
as
was
not
the
Councill
of
Trent
)
is
to
have
the
assistance
of
the
holy
Ghost
,
so
that
tho
it
be
not
properly
infallible
,
yet
it
shall
not
err
in
things
fundamental
to
mens
Salvation
,
I
do
piously
believe
,
and
of
my
meaning
therein
I
gave
him
no
occasion
to
doubt
.
Therefore
if
he
will
speak
to
the
purpose
,
granting
it
is
not
an
Article
of
faith
,
that
the
Pope
is
infallible
in
the
sense
I
denyed
infallibility
to
him
,
that
is
to
say
,
in
a
Council
of
those
depending
upon
him
,
or
out
of
it
,
it
follow
's
they
have
no
certainty
for
their
Tenets
relying
upon
the
Popes
Infallibility
;
which
being
no
article
of
faith
,
cannot
be
certain
in
it self
,
nor
consequently
give
certainty
to
things
depending
upon
it
.
He
only
allow's
Infallibility
to
the
Pope
jointly
with
a
general
Council
.
Herein
he
gratifies
the
Jansenists
,
who
may
by
this
plead
for
indemnity
,
notwithstanding
the
definitions
of
Innocent
the
Tenth
and
Alexander
the
Seventh
against
them
;
which
being
not
confirmed
or
autorized
by
a
general
Council
in
conjunction
with
the
Pope
,
cannot
pretend
to
Infallibility
in
Mr.
I.
S.
his
opinion
,
who
hereby
must
incense
against
himself
all
the
party
adverse
to
the
Jansenists
,
which
will
prove
too
hard
for
him
.
But
he
saies
all
Catholics
do
agree
in
the
Infallibility
of
the
Pope
and
a
generall
Council
.
Therefore
Aquinas
,
Turrecremata
and
Alphonsus
à
Castro
are
in
his
opinion
no
Catholics
,
of
whom
[
*
](A60334-e39310-b)
*
Can.
l.
4.
De
lo.
c.
4.
Aquin
in
4
d.
6.
qu.
1.
art.
7.
in
3.
qu.
2.
ad
3.
Turrecrem
.
l.
2.
sum
.
Ecclesiae
c.
91.
Alphons
.
à
Cast.
de
just
.
Haer.
pun
.
l.
c.
5.
gloss
.
interlin
.
in
illud
Math.
16.
portae
infer
.
&c.
Canus
relates
,
that
the
Church
,
even
Pope
and
Council
together
,
may
err
materially
in
their
opinion
,
as
I
mentioned
in
the
30.
page
of
my
discourse
,
which
if
he
did
consider
and
examine
,
he
would
not
so
peremtorily
assert
,
that
all
Catholics
do
agree
in
the
Infallibility
of
Pope
and
Councel
jointly
.
Neither
indeed
do's
Mr.
S.
himself
s●em
to
be
very
strong
in
the
belief
of
this
Infallibility
,
for
in
the
comfort
he
gives
his
brethren
on
this
account
,
extolling
magnificently
their
happiness
herein
above
Protestants
,
he
so
orders
the
matter
,
that
their
comfort
must
not
be
grounded
upon
the
real
existence
of
that
Infallibility
;
but
upon
a
strong
apprehension
or
belief
of
it
,
tho
not
extant
.
It
is
a
comfort
,
saies
he
,
to
an
unacquainted
Traveller
,
to
be
guided
by
one
whom
he
firmly
believes
to
be
acquainted
with
the
way
,
tho
really
your
guide
were
not
acquainted
with
the
way
;
if
you
c●●tainly
believe
that
he
is
,
and
cannot
stray
&c.
This
is
such
another
comfort
as
the
grand
Turk
gives
to
his
men
,
that
dying
in
his
quarrel
they
go
immediately
to
Paradise
;
tho
it
be
not
so
,
it
s
a
comfort
to
think
it
is
.
A
sad
comfort
for
the
unhappy
souls
lost
,
but
commodious
for
the
Turk
,
to
get
by
these
means
people
to
sight
desperately
and
dye
for
him
.
Thus
it
is
with
the
Church
,
or
Court
of
Rome
.
To
believe
they
are
infallible
is
a
satisfaction
to
the
people
,
and
very
important
for
the
aut●rity
and
grandeur
of
that
Court
;
whether
it
be
so
indeed
,
is
not
material
.
The
understanding
of
this
mystery
we
are
to
owe
to
Mr.
S.
his
ingenuity
.
Poor
man
,
he
has
not
been
well
acquainted
with
the
intrigues
of
that
Court
:
they
do
not
love
to
have
arcana
imperii
,
the
mysteries
of
their
government
discovered
.
He
will
certainly
fall
short
of
his
expected
remuneration
for
his
writing
;
and
if
a
Cap
be
deputed
to
him
for
it
,
sure
I
am
it
will
not
be
that
of
a
Cardinal
.
CHAP.
IV.
That
Protestants
have
a
greater
security
for
the
truth
of
their
doctrine
then
Papists
have
.
Mr.
I.
S.
his
ridiculous
exposition
and
impious
contradicting
of
St.
Pauls
Text
,
in
favor
of
Scripture
,
rebuked
.
OUR
Adversary
triumphs
upon
the
aforesaid
comfort
of
Papists
,
in
apprehending
their
Guide
to
be
Infallible
,
tho
he
be
not
so
indeed
;
which
comfort
he
saies
the
Protestants
cannot
have
,
being
guided
by
a
Church
,
which
they
believe
is
not
so
well
assured
of
the
way
but
they
may
err
.
God
forbid
Protestants
should
not
have
a
better
warrant
for
the
truth
of
their
Doctrine
,
then
that
he
gives
to
Papists
.
They
have
the
infallible
word
of
God
,
delivering
all
their
doctrine
,
and
clearly
containing
all
that
is
necessary
to
Salvation
,
and
a
perfect
life
,
as
appears
evidently
by
what
I
delivered
in
the
discourse
which
Mr.
I.
S.
go's
about
to
oppose
,
and
will
be
further
evidenced
,
by
shewing
how
vain
and
weak
the
opposition
is
.
They
have
besides
,
in
the
general
tradition
of
the
Church
,
a
full
and
sufficient
certainty
that
the
books
,
commonly
received
for
Canonical
,
are
the
true
word
of
God
,
and
therefore
are
certain
of
Gods
infallible
autority
,
assisting
in
favor
of
the
verities
contained
in
those
books
:
which
kind
of
certainty
tho
only
morall
,
touching
the
existence
of
Gods
revelation
in
favor
of
those
verities
,
joined
with
an
absolute
and
undoubted
Certainty
,
that
whatsoever
God
reveals
is
infallible
verity
,
makes
up
all
the
certainty
that
a
pious
and
prudent
believer
ought
to
expect
in
matters
of
divine
faith
.
Mr.
I.
S.
talks
of
a
kind
of
certainty
requisite
for
Divine
faith
,
which
I
doubt
mu●h
,
whether
he
,
or
any
of
his
party
,
ever
had
for
all
those
articles
they
pretend
to
be
of
faith
.
He
tells
us
(
and
takes
it
upon
credit
of
his
instructors
,
without
much
examination
,
as
often
he
does
in
other
matters
)
that
for
all
acts
of
belief
touching
revealed
truths
,
an
absolute
certainty
is
requisite
,
clearing
the
believer
from
all
manner
of
doubt
.
If
you
speak
of
an
objective
certainty
,
relating
to
the
mystery
revealed
,
all
true
believers
have
it
,
being
fully
assured
,
that
God
cannot
reveal
an
untruth
:
but
if
you
speak
of
a
subjective
certainty
,
excluding
all
manner
of
doubts
as
well
touching
the
truth
of
Divine
revelation
if
extant
,
as
of
the
existence
of
it
,
I
do
vehemently
suspect
,
that
both
you
and
your
instructors
do
speak
against
your
sense
and
experience
,
especially
touching
points
controverted
,
and
not
explicitly
contained
in
Scripture
;
such
as
is
Transubstantiation
for
example
,
that
mystery
which
Scotus
,
Ockam
,
Cajetan
,
and
others
of
your
ablest
Schole
men
could
never
find
in
scripture
,
nor
agreeable
to
the
rules
of
common
reason
.
I
appeal
to
your
breast
for
judging
,
whether
you
have
touching
this
point
that
degree
of
certainty
excluding
all
manner
of
doubt
,
which
you
pretend
to
be
necessary
for
all
acts
of
belief
touching
revealed
truths
.
Mr.
I.
S.
must
not
expect
from
me
,
that
I
should
take
notice
off
,
and
pursue
all
the
impertinencies
he
runs
upon
in
his
book
;
my
intention
being
only
to
clear
the
truth
in
our
main
concern
,
and
therefore
to
follow
him
as
far
as
I
find
him
speak
pertinently
to
the
points
I
proposed
,
for
discovering
their
grosser
errors
,
which
forced
me
to
a
separation
from
their
communion
.
In
the
first
Chapter
of
his
book
,
he
enlargeth
upon
points
we
allow
,
and
know
upon
firmer
grounds
then
his
proofs
for
them
,
That
God
is
to
be
adored
;
That
he
has
revealed
himself
what
manner
of
worship
he
requires
;
That
this
worship
is
true
religion
;
That
the
same
is
but
one
;
That
God
hath
afforded
sufficient
means
to
know
which
is
the
true
saving
Religion
;
That
divine
faith
must
be
grounded
upon
an
infallible
autority
,
fully
assuring
us
of
the
truth
of
its
proposals
.
The
controversy
is
,
what
authority
this
is
,
whether
of
the
Scripture
as
we
believe
,
or
of
the
Pope
and
Council
,
as
he
pretends
.
For
a
visible
Judge
to
ascertain
us
of
Divine
verities
,
I
once
argued
,
that
it
became
Divine
wisdom
and
goodness
,
to
provide
us
such
to
determine
our
controversies
,
which
otherwise
would
be
endless
.
It
was
replied
,
that
we
ought
to
be
wary
in
censuring
Gods
wisdom
,
if
this
or
that
seeming
to
us
convenient
,
were
not
don
in
the
government
of
the
world
.
I
acknowledged
force
in
the
reply
,
and
did
further
it
with
an
instance
,
that
we
may
as
well
say
,
that
it
belongeth
to
the
power
and
goodness
of
God
,
not
to
permit
his
holy
Laws
to
be
transgressed
by
vile
creatures
:
and
as
we
do
not
judg
it
a
failure
in
his
goodness
to
permit
sins
,
so
ought
we
not
to
waver
in
the
opinion
of
his
goodness
,
if
he
has
not
appointed
us
a
visible
Judg
for
our
direction
,
having
given
us
the
Holy
Scriptures
,
which
abound
with
all
light
and
heavenly
doctrine
to
such
as
are
not
willfuly
obstinate
.
Mr.
I.
S.
not
accustomed
to
approve
any
thing
in
his
opponents
,
calls
this
my
acknowledgment
weakness
,
and
to
my
instance
,
saies
,
it
becomes
the
goodness
of
God
to
permit
sins
,
and
the
scandals
of
Popes
,
for
the
exercise
of
their
liberty
.
But
if
this
stout
disputant
were
as
provident
as
he
is
confident
in
running
upon
engagements
,
he
might
hate
fores●en
a
ready
reply
to
his
objection
,
that
liberty
is
no
less
necessary
to
heresie
,
then
to
other
sins
,
being
an
essential
requisite
to
all
moral
actions
good
or
bad
.
Neither
is
the
permission
of
heresie
less
conve●ien●
,
whether
for
the
exercise
of
liberty
,
or
for
other
reasons
,
which
made
the
Apostle
say
,
that
there
must
be
here
sies
among
men
,
1
Cor.
11
.
2●
.
neither
doth
his
pretended
infallibility
of
his
Church
h●nder
heresies
,
and
endless
controversies
among
them
.
But
where
I
prove
,
that
the
word
of
God
is
able
to
furnish
us
with
all
necessary
instruction
,
out
of
St
Paul
,
2
Tim.
3.
saying
,
that
holy
Scriptures
are
able
to
make
us
wise
unto
Salvation
,
that
the
man
of
God
may
be
perfect
,
thoroughly
furnished
to
all
good
works
;
this
is
the
gloss
of
our
Antagonist
;
But
I
infer
the
contrary
:
whereas
Scriptures
,
tho
replenished
they
be
with
heavenly
light
,
are
not
sufficient
to
●eclare
unto
us
what
we
ought
to
believe
,
we
might
waver
in
our
opinion
of
Gods
good●ess
,
if
he
did
not
appoint
an
infallible
living
Judg
to
instruct
us
.
Is
this
to
interpret
St.
Paul
,
or
clearly
to
oppose
and
contradict
him
?
St.
Paul
sayes
,
that
the
Scriptures
are
able
to
make
us
wise
unto
Salvation
,
and
I.
S.
saies
,
that
they
are
not
sufficient
to
declare
unto
us
what
we
ought
to
believe
;
which
is
clearly
to
say
,
that
they
are
not
able
to
make
us
wise
unto
Salvation
:
for
certainly
without
due
belief
we
can
not
be
saved
.
This
interpretation
is
like
to
another
attributed
by
a
Fryar
to
Lyra
,
being
convinced
,
that
the
proposition
he
denyed
was
in
Scripture
,
he
replied
it
was
true
,
the
Text
said
so
,
but
Nicolas
de
Lyra
said
the
contrary
.
So
t
is
in
our
case
.
St.
Paul
saies
that
the
Scripture
is
able
to
make
us
wise
unto
Salvation
;
but
Mr.
I.
S.
saies
the
contrary
:
which
of
them
ought
we
to
beleive
?
I
should
expect
from
the
subtilty
of
our
Sophister
to
tax
me
with
giving
my
conclusion
for
reason
of
it self
:
such
is
the
identity
in
sense
of
my
assertion
with
S.
Pauls
Text
alledged
for
proof
of
it
.
That
Holy
Scripture
is
sufficient
to
instruct
us
for
Salvation
and
a
good
life
,
is
what
S.
Paul
saies
,
and
what
I
say
,
no
more
nor
less
;
but
it
is
for
slow
wits
to
fetch
out
of
a
Text
only
what
is
contained
in
it
:
Sublime
understandings
must
find
in
it
more
then
the
Author
did
mean
,
nay
,
the
contrary
of
his
words
and
meaning
.
It
is
not
for
them
to
submit
to
that
rule
of
Canonists
,
that
it
is
not
a
right
way
of
interpreting
a
Text
to
mend
it
.
Mr.
S.
mends
the
Text
of
S.
Paul
asserting
the
contrary
of
it
,
and
from
the
contrary
assertion
by
him
substituted
,
he
inferrs
a
contrary
consequence
to
that
I
inferred
from
S.
Pauls
assertion
.
I
inferr
thus
,
Whereas
Scripture
is
sufficient
to
our
full
instruction
,
we
ought
not
to
waver
in
our
opinion
of
Gods
goodness
,
if
he
did
not
appoint
an
infallible
living
Judg
to
direct
us
.
But
Mr.
S.
thinking
that
a
small
d●scovery
,
thus
resolves
;
But
I
infer
the
contrary
,
Whereas
Scriptures
,
tho
replenisht
with
heavenly
light
,
are
not
sufficient
to
declare
unto
us
what
we
ought
to
believe
,
we
might
waver
in
our
Opinion
of
Gods
Goodness
,
if
he
did
not
appoint
an
infallible
living
Judg
for
to
instruct
us
.
I
leave
the
judicious
Reader
to
reflect
upon
the
stock
of
insolencies
heaped
up
in
these
lines
,
to
give
the
he
flatly
to
S.
Paul
,
and
pronounce
a
sentence
against
the
goodness
of
God
,
if
he
did
not
what
Mr.
I.
S.
thinks
sit
to
be
don
.
But
see
how
our
admirable
Doctor
teacheth
S.
Paul
to
mend
his
error
,
that
where
he
said
Scripture
is
able
to
make
us
wise
to
Salvation
,
he
did
not
say
it
of
Scripture
alone
,
but
in
conjunction
with
those
Auxiliaries
,
Mr.
I.
S.
is
pleased
to
appoint
.
As
if
one
to
magnifie
his
strength
,
did
say
he
could
carry
two
hundred
weight
,
and
being
on
a
trial
found
unable
to
do
it
,
to
verifie
his
saying
,
should
alledg
,
that
that
he
did
not
mean
he
could
carry
so
much
alone
,
but
he
and
a
Horse
with
him
.
Such
quibbles
as
these
are
more
becoming
Mr.
S.
then
S.
Paul
;
and
so
he
may
keep
them
for
himself
,
and
not
father
them
upon
the
great
Apostle
.
Further
he
proceeds
to
oppose
St
Paul
,
saying
,
that
when
he
wrot
that
Epistle
to
Timothy
,
the
whole
Canon
of
Scripture
was
not
completed
;
and
only
the
whole
Canon
,
and
no
part
of
it
,
can
be
sufficient
means
for
our
instruction
:
therefore
the
Scripture
that
S.
Paul
spoke
of
,
cannot
be
a
sufficient
means
for
instructing
us
to
Salvation
.
Herein
our
Sophister
is
twice
impious
,
first
,
in
taxing
the
great
Apostles
assertion
with
untruth
:
next
,
that
the
Oracle
of
God
,
delivered
to
men
in
each
time
for
their
instruction
to
Salvation
,
should
not
be
complete
and
sufficient
.
By
this
it
appears
well
how
much
a
stranger
this
man
is
to
the
common
Doctrine
of
Divines
,
who
affirm
,
that
in
the
Apostles
Creed
are
contained
all
necessary
verities
to
be
believed
for
Salvation
;
and
in
the
Ten
Comman●ments
,
all
duties
to
be
performed
of
necessity
to
the
same
end
.
And
may
not
the
Creed
,
and
Ten
Commandments
be
known
without
a
knowledg
of
the
whole
Canon
of
Scripture
?
His
boldness
is
prodigious
,
in
asserting
extravagances
,
without
exhibiting
any
proof
but
his
bare
ipse
dixit
,
Pythagoras-wise
.
Finding
me
say
I
was
not
fit
for
P●thagoras
his
Schole
,
where
ipse
dixit
was
the
rule
,
and
men
will
not
give
reason
for
what
they
teach
;
he
opposes
,
that
if
I
am
to
expect
reason
for
what
I
believe
,
I
am
not
fit
for
Christs
Schole
,
nor
learning
from
Scripture
,
which
affords
nothing
but
a
bare
ipse
dixit
.
But
if
the
Man
had
any
ingenuity
in
him
,
he
would
spare
this
Objection
,
seeing
it
prevented
in
the
18.
page
of
my
discourse
;
where
I
acknowledg
with
thanksgiving
to
God
,
that
I
never
doubted
of
the
Truth
of
Holy
Scriptures
,
nor
of
the
Creed
proposed
to
us
by
the
Catholic
Apostolic
Church
,
and
dictated
by
God
Almighty
,
worthy
to
be
believed
without
examen
;
not
so
Pythagoras
,
nor
the
Pope
.
CHAP.
V.
Mr.
S.
his
prolixe
excursion
about
the
Popes
Authority
requisite
to
know
which
is
the
true
Scripture
,
declared
to
be
Impertinent
;
and
the
state
of
the
Question
cleared
from
the
confusion
he
puts
upon
it
.
OUR
Adversary
finding
the
Popes
Infallibility
to
be
an
expression
odious
and
ridi●ulous
to
all
knowing
men
,
and
whereof
even
the
sober
part
of
[
*
](A60334-e40120-b)
*
Vid.
Cress
.
in
exomologesi
cap
4.
Sect.
3.
Romanists
grow
ashamed
,
endeavours
to
serve
us
up
the
same
Dish
under
another
dress
,
calling
it
the
Autority
of
the
Church
Universal
.
And
if
therein
he
did
speak
properly
,
or
sincerely
,
he
would
have
less
opposition
from
us
.
But
if
you
do
enquire
what
he
means
by
Church
Universal
,
he
tells
you
it
is
the
Congregation
Subject
to
the
Pope
of
Rome
,
excluding
all
other
men
,
and
particularly
the
Church
of
England
from
being
any
part
of
that
his
Universal
Church
.
The
said
Congregation
subject
to
the
Pope
,
whether
diffusive
or
representative
in
a
general
Council
depending
upon
the
Pope
,
and
confirmed
by
him
;
he
pretends
to
be
Infallible
.
And
whatever
I
alledge
against
the
Infallibility
of
the
Roman
Church
,
he
thinks
to
elude
by
pretending
I
speak
of
the
particular
Diocese
of
Rome
;
a
gross
misunderstanding
,
or
willful
misrepresentation
of
my
meaning
,
for
which
I
never
gave
any
ground
in
my
writing
or
discourses
.
He
is
to
know
I
speak
in
proper
terms
,
as
used
among
Learned
men
speaking
upon
this
Subject
,
taking
the
Roman
Church
for
the
party
following
the
Popes
faction
wheresoever
extant
,
whether
congregated
or
dispersed
,
prescinding
from
his
Altercations
with
the
rest
,
or
any
they
have
among
themselves
;
for
both
he
and
the
rest
agreeing
in
making
that
Infallibility
depending
ultimately
upon
the
Popes
Autority
,
we
may
well
represent
their
assertion
,
as
opposite
to
the
sentiment
of
all
other
Christians
under
the
notion
of
the
Popes
infallibility
.
[
*
](A60334-e40250-b)
*
That
all
is
bottomed
upon
the
Popes
Authority
,
Bellarmin
declares
,
saying
totam
firmitatem
conciliorum
legitimorum
esse
á
Pontifice
,
non-partim
à
Pontifice
,
partim
à
concilio
.
lib.
4.
de
Rom.
Pon.
c.
3.
sect.
at
contra
.
The
terms
and
state
of
the
Question
being
thus
cleared
,
it
follows
to
declare
how
impertinent
his
prolixe
excursion
and
vain
ostentation
is
,
in
telling
us
the
diversity
of
Opinions
that
were
in
different
times
about
Canonical
Scripture
,
and
the
difficulty
of
ascertaining
us
which
is
the
true
one
.
This
is
an
old
device
of
those
of
his
faction
,
to
decline
the
main
controversy
in
hand
,
wherein
they
still
betray
the
weakness
of
their
Cause
.
They
and
he
should
remember
,
the
points
controverted
are
among
parties
that
agree
in
reverencing
the
Bible
for
the
infallible
Word
of
God
.
And
if
he
thinks
the
part
of
it
received
for
Canonical
,
by
common
consent
,
will
not
suffice
for
ending
our
Controversies
,
we
admit
willingly
St.
Augustins
rule
for
clearing
the
difficulties
touching
particular
Books
,
the
Authority
of
the
Church
,
and
the
Tradition
of
it
,
as
described
by
Lirinensis
,
Quod
semper
,
quod
ubique
,
quod
apud
omnes
.
What
was
in
all
time
,
in
all
places
,
and
by
all
Christians
delivered
,
that
we
take
for
a
true
Apostolic
Tradition
,
and
to
it
we
resolve
to
stand
or
fall
,
as
well
for
discerning
Canonical
Scripture
,
as
for
understanding
the
true
meaning
of
it
.
If
Mr.
S.
did
take
Church
and
Tradi●ion
in
the
sense
that
the
Holy
Fathers
did
,
and
the
Learned
Men
of
the
Church
of
England
do
,
he
would
find
in
us
all
due
reverence
to
those
sacred
Fountains
of
Christian
verities
.
But
to
call
Church
Universal
the
faction
adhering
to
the
Pope
of
Rome
,
in
opposition
to
the
rest
of
Christians
,
is
a
presumtion
like
that
of
the
Turk
,
in
calling
himself
King
of
Kings
,
and
Emperor
of
all
the
World
;
such
as
are
Vassals
to
him
may
revere
that
calling
;
others
do
laugh
at
it
.
But
we
do
not
find
the
Turk
to
have
pla●'d
the
sool
so
far
,
as
to
take
that
his
assumed
title
as
granted
by
other
Princes
independing
upon
him
,
or
to
alledg
it
for
ground
of
his
pretentions
with
them
.
This
is
Mr.
S.
his
folly
,
in
taking
for
granted
in
his
debates
with
us
,
that
the
Romish
faction
is
the
Catholic
Universal
Church
.
So
great
an
Intruder
upon
disputes
,
should
learn
that
rule
of
Disputants
,
Quod
gratis
dicitur
gratis
negatur
,
what
is
barely
said
without
proof
,
is
sufficiently
refuted
with
a
bare
denial
.
This
alone
,
well
considered
,
will
suffice
to
overthrow
man
Chapters
of
Mr.
S.
his
Book
.
What
makes
him
spend
time
in
telling
us
of
the
difficulty
of
finding
out
which
is
true
Scripture
,
the
rule
truly
infallible
of
our
belief
,
when
he
sees
us
thus
ascertain'd
of
it
?
why
do's
he
trouble
us
with
speaking
of
a
Criterion
or
beam
of
light
pretended
by
Fanatics
,
confessing
at
the
same
time
that
to
be
exploded
by
Protestants
?
is
it
to
make
his
Book
swell
?
But
finding
he
cannot
hide
Scripture
from
us
,
he
will
have
us
to
be
beholden
to
the
Pope
for
the
true
meaning
of
it
:
he
musters
up
a
store
of
Arguments
objected
by
Pagans
,
Arians
and
Sabellians
against
the
Mystery
of
the
Trinity
:
and
would
have
us
leave
the
points
present
for
answering
them
;
let
him
go
to
the
Fathers
that
propose
the
Arguments
,
they
will
deliver
the
anwier
.
The
Councils
truly
Oecumenical
of
the
Prmitive
Church
,
and
universal
Tradition
do
secure
us
of
the
right
meaning
of
Scripture
,
touching
those
points
.
Where
comes
here
a
need
of
the
Pope
and
his
faction
to
ascertain
us
?
He
finds
a
special
mystery
in
the
point
of
Purgatory
,
that
either
we
for
diminishing
,
or
they
for
adding
to
the
Words
of
God
,
are
in
a
damnable
error
,
deserving
to
be
blotted
out
of
the
Book
of
life
,
Apoc.
xx
.
9.
The
danger
is
clearly
on
their
side
,
no
mention
of
Purgatory
being
in
he
written
Word
of
God
,
as
shall
after
appear
.
In
the
fourth
Chapter
he
is
very
prolixe
in
telling
us
the
Church
is
a
Body
,
and
must
have
accordingly
a
Head
and
Members
subject
to
it
.
We
allow
all
,
provided
Christ
be
the
Head
,
and
all
others
,
both
Pastors
and
flock
,
Members
subject
to
him
,
as
it
was
in
the
Apostles
times
;
each
one
of
them
preached
Christ
,
none
himself
for
Head
.
There
is
no
memory
of
any
pretence
in
St.
Peter
over
St.
Andrew
in
Achaia
,
or
over
St.
Thomas
in
the
Indies
,
or
over
any
other
of
the
Apostles
in
their
respective
Provinces
,
no
dependance
of
them
upon
him
.
What
he
adds
of
Obedience
due
from
the
Flock
to
the
Pastors
is
right
,
speaking
of
each
Flock
in
regard
of
their
ordinary
lawful
Pastors
:
right
also
,
that
in
difficulties
emergent
of
greater
moment
,
a
National
Synod
should
be
congregated
;
as
that
he
mentions
in
the
United
Provinces
in
Dordrecht
.
Right
,
likewise
what
the
Synod
of
Delpht
resolved
,
that
,
tho
the
former
Synod
was
fallible
,
there
was
no
obligation
of
conscience
in
obeying
the
decrees
of
it
,
as
there
is
in
all
Subjects
to
obey
the
orders
of
a
lawful
Superior
,
received
for
such
.
And
the
Arminians
having
submitted
to
that
Synod
,
and
acknowledged
it
to
be
lawfully
congregated
,
may
well
be
declared
obliged
to
submit
to
the
Decrees
of
it
,
so
far
as
not
to
disturb
the
public
peace
by
illegal
oppositions
?
But
all
this
comes
very
short
of
Mr.
S.
his
purpose
,
since
the
Reformed
Churches
never
submitted
to
the
Council
of
Trent
,
nor
did
acknowledg
it
for
a
lawful
free
Oecumenical
Council
;
and
how
could
they
think
it
to
be
such
,
when
the
party
accused
,
the
Pope
and
his
Court
,
was
to
be
the
judg
and
supreme
Arbiter
of
the
cause
?
His
resistance
to
a
true
lawful
free
Council
,
is
the
cause
of
all
the
combustion
and
confusion
we
have
in
Christendom
.
He
takes
for
an
advantage
against
Scripture
,
that
I
said
,
the
reading
of
it
made
me
doubt
of
the
truth
of
those
Articles
the
Roman
Church
press'd
upon
my
belief
,
as
if
it
were
not
able
to
ascertain
me
:
But
I
thank
God
and
the
light
of
his
holy
Word
,
which
made
me
doubt
of
what
your
Party
would
have
me
swallow
without
doubt
or
examen
,
and
from
the
doubt
brought
me
to
a
certainty
of
your
corruptions
,
and
of
the
truth
of
the
Primitive
truly
Catholic
,
and
of
Apostolical
Faith
professed
in
the
Church
of
England
:
such
a
certainty
,
as
renders
my
mind
quiet
and
satisfied
,
that
I
have
the
guidance
of
Gods
Word
for
the
belief
proposed
to
me
,
and
consequently
a
sufficient
and
full
assurance
of
the
truth
of
it
.
CHAP.
VI.
Mr.
I.
S.
his
defence
of
the
Popes
pretended
Infallibility
,
from
the
censure
of
Blasphemy
,
declared
to
be
weak
and
impertinent
.
His
particular
opinion
censured
for
heretical
by
his
own
party
.
LOW
goes
the
cause
with
our
Adversary
,
when
he
pretends
to
a
milder
sentence
against
their
error
,
in
attributing
Infallibility
to
the
Pope
.
He
will
not
have
it
called
Blasphemy
;
we
may
rest
contented
with
finding
it
an
error
of
any
degree
;
by
that
alone
the
whole
structure
of
their
tenets
against
us
falls
down
:
but
being
mention
was
made
of
Blasphemy
in
their
assertion
,
we
will
shew
how
faint
a
defence
Mr.
I.
S.
prepares
against
that
censure
.
It
is
a
wonder
that
one
so
prodigal
of
the
like
censure
as
we
have
seen
him
to
be
,
in
the
first
Chapter
of
this
Treatise
,
tearming
it
a
Blasphemy
in
me
,
to
say
that
the
Learned
men
of
the
Church
of
England
denied
the
Roman
Church
,
as
now
it
stands
,
to
be
a
safe
way
to
salvation
:
and
in
the
eighth
Chapter
of
his
Book
,
saying
,
that
Protestants
may
not
without
Blasphemy
alledg
Scripture
for
their
tenets
:
should
take
so
great
a
scandal
at
saying
it
is
a
Blasphemy
to
make
the
Pope
Infallible
;
especially
when
the
saying
is
grounded
upon
principles
of
their
own
Authors
.
But
it
is
no
great
wonder
that
Mr.
I.
S.
opposing
this
censure
should
not
go
the
right
way
to
it
,
nor
heed
the
form
or
force
of
my
Argument
,
for
that
is
his
constant
custom
.
The
Argument
was
ad
hominem
,
grounded
upon
premises
taken
out
of
Authors
of
his
own
party
:
the
first
was
,
that
it
is
a
Blasphemy
to
attribute
to
a
creature
any
of
Gods
properties
;
so
Aquinas
1.
p.
q.
16.
art.
3.
ad
tertiam
.
The
second
Premise
was
,
that
Infallibility
is
a
property
of
God
not
communicable
to
any
man
,
so
the
the
same
Aquinas
,
2a.
2a.
q.
13.
art.
1.
These
two
Premises
being
granted
,
the
conclusion
is
evident
,
that
it
is
a
Blasphemy
to
attribute
Infallibility
to
the
Pope
:
which
conclusion
being
contained
in
the
two
Premises
,
the
truth
of
it
is
to
stand
or
fall
with
Aquinas
his
Autority
.
If
Mr.
I.
S.
were
formal
in
arguing
,
his
way
to
answer
this
Argument
were
,
to
examine
whether
Aquinas
delivered
the
said
Premises
ascribed
to
him
,
and
so
come
directly
to
my
conclusion
,
that
in
principles
of
their
own
Divines
,
it
is
a
Blasphemy
to
make
the
Pope
Infallible
.
But
what
do
we
mention
Aquinas
,
and
formal
disputing
to
Mr.
I.
S
?
he
do's
not
seem
to
be
acquainted
with
that
kind
of
reading
or
dealing
:
he
will
not
be
tyed
to
their
strict
rules
of
reasoning
.
Now
let
us
follow
him
in
his
own
way
,
and
see
how
he
argues
being
set
at
liberty
.
He
taxes
me
with
ignorance
,
for
not
knowing
that
God
may
lend
his
Attributes
to
men
,
and
the
Attribute
of
Infallibility
being
but
passed
over
in
a
grace
,
and
lent
to
the
Pope
of
Rome
,
it
must
not
be
a
Blasphemy
to
ascribe
it
to
him
.
First
I
enquire
of
this
Magisterial
man
,
whether
Infallibility
be
an
Attribute
of
God
incommunicable
to
a
mutable
man
,
as
Aquinas
seems
to
say
?
and
being
so
,
whether
it
be
not
likely
it
may
not
be
lent
to
another
,
as
his
Omnipotency
cannot
,
both
representing
an
unlimited
perfection
?
for
as
Omnipotency
includes
a
relation
to
infinite
effects
produceable
,
so
the
Infallibility
ascribed
to
the
Pope
for
determining
without
error
all
questions
possible
to
occur
about
Religion
,
seems
to
argue
an
unlimited
perfection
,
the
said
questions
being
endless
,
the
heavenly
Preacher
declaring
,
that
God
having
made
man
upright
,
he
has
entangled
himself
in
infinite
questions
:
which
the
Latin
Vulgar
Translation
delivers
thus
:
Hoc
inveni
quod
fecerit
Deus
hominem
rectum
;
&
ipse
se
infinitis
miscuit
quaestionibus
.
And
in
the
12.
Ch.
and
12.
v.
he
saith
,
That
of
many
Books
there
is
no
end
.
The
questions
determinable
being
thus
unlimited
,
the
faculty
relating
to
them
for
an
unerring
determination
must
be
likewise
unlimited
,
and
consequently
of
infinite
perfection
.
Will
he
allow
so
much
to
the
Pope
?
He
challenges
me
often
,
and
defies
all
my
Divinity
to
answer
his
Arguments
;
will
he
give
me
leave
to
challenge
once
all
his
Sophistry
for
a
direct
and
formal
solution
of
this
Query
?
And
whilst
he
finds
it
,
I
enquire
,
secondly
,
Whether
it
be
granted
and
allowed
that
God
has
lent
his
Infallibility
to
the
Pope
of
Rome
,
to
determine
without
error
all
questions
possible
occurring
about
Religion
?
whether
I
have
not
denv'd
resolutely
the
said
grant
to
be
made
;
and
confuted
the
foundations
they
pretend
for
it
,
to
his
knowledg
?
being
so
,
whether
it
be
a
proper
kind
of
arguing
to
take
for
a
Principle
against
us
,
the
Conclusion
in
debate
?
whether
it
be
not
a
damnable
arrogance
,
to
parallel
his
Pope
with
the
holy
Evangelists
and
Apostles
,
which
all
Christians
do
acknowledg
and
reverence
for
unerring
Oracles
of
God
to
declare
his
holy
Will
to
us
?
whether
it
be
not
insolence
to
say
,
that
our
censures
upon
Romanists
for
attributing
Infallibility
to
the
Pope
,
should
reflect
upon
the
sacred
Organs
of
the
Holy
Ghost
,
speaking
to
us
by
their
mouth
,
as
Mr.
I.
S.
do's
most
impiously
pretend
?
And
being
I
signified
the
censure
of
Blasphemy
upon
their
pretence
to
Infallibility
to
be
of
their
own
Authors
,
not
of
my
making
,
as
not
concerned
for
aggravating
their
crime
,
so
much
as
to
shew
they
are
absolutely
in
an
error
,
I
will
further
declare
,
how
bitter
they
are
in
censuring
one
another
in
this
particular
.
How
little
is
Mr.
I.
S.
assisted
by
his
brethren
for
his
singular
way
to
escape
?
In
the
Colledg
of
Clermont
at
Paris
the
twelfth
day
of
December
,
of
the
year
1661.
was
defended
this
Thesis
as
a
Catholic
assertion
against
the
heresy
of
the
tenth
Age
;
[
*
](A60334-e40950-b)
*
Christum
nos
ita
caput
Ecclesiae
agnoscimus
,
ut
illius
regimen
,
dum
in
calos
al
i●t
,
primum
Petro
,
tum
deinde
successer
thus
commisern
,
&
candem
quam
habebat
ipse
Infallibilitatem
concesseris
quoties
ex
cathedra
loquerentur
.
Datur
crgo
in
Ecclesià
R.
controversiarum
sidei
infallibilis
judex
,
ctiam
extra
concilium
generale
,
tum
in
quaestionibus
juris
,
●nm
facti
.
Unde
post
Innocentii
X.
&
Alexandri
VII
.
constitutiones
fide
divina
credi
potest
librum
cui
titulus
,
Augustinus
Jansenii
esse
haereticum
,
&
quin●ue
propositiones
ex
co
decerptas
esse
Jansenii
&
in
sensa
Jansenii
damnatas
.
We
acknowledg
Christ
to
be
so
the
Head
of
the
Church
,
that
during
his
absence
in
heaven
he
hath
delegated
the
government
thereof
,
first
to
Peter
,
and
then
to
his
Successors
:
and
do's
grant
unto
them
the
very
same
Infallibility
which
himself
had
,
as
often
as
they
shall
speak
è
è
Cathedra
.
There
is
therefore
in
the
Church
of
Rome
an
infallible
Judg
of
Controversies
of
Faith
,
even
without
a
General
Council
,
as
well
in
questions
appertaining
to
right
,
as
in
matters
of
fact
.
Therefore
since
the
Constitutions
of
Innocent
the
X.
and
Alexander
the
VII
.
we
may
believe
with
a
divine
Faith
,
that
the
Book
intitled
,
The
Augustin
of
Jansenius
is
heretical
,
and
the
five
Propositions
which
are
gathered
out
of
it
,
to
be
Jansenius's
,
and
,
in
the
sense
of
Jansenius
,
condemned
.
Here
we
have
a
great
authorized
Colledg
of
his
own
,
declare
against
Mr.
I.
S.
that
the
Pope
even
out
of
a
General
Conncil
is
Infallible
;
that
he
hath
the
very
same
Infallibility
which
Christ
himself
had
:
and
if
he
slights
the
Authority
of
this
Colledg
(
which
may
not
be
safe
for
him
,
if
he
be
the
man
some
say
pretends
to
have
the
honor
of
being
Author
of
this
Book
)
with
more
consideration
he
may
find
the
common
opinion
of
the
chief
Scholemen
of
his
communion
to
be
against
him
;
such
as
are
[
*
](A60334-e41120-b)
*
Aquin
2.2
.
q.
1.
ar.
10.
Cajet.
op.
de
authorit.
Pont.
&
Concil.
cap.
9.
Suar.
d.
5.
sect.
8.
Ban.
in
com
.
brevi
dub
.
conclu
.
3.
Valen.
d.
1.
q
1.
punct.
7.
sect.
39.
&
40.
Mald.
dub
.
5.
Turri
.
disp.
16.
dub
.
1.
Can.
lib.
6.
de
locis
Theolog.
c.
7.8
.
Bellar.
lib.
4.
de
R.
P.
c.
2.
Aqui●as
,
Cajetanus
,
Suarez
,
Bannez
,
Valentia
,
Malderus
,
Turrianus
,
Canus
,
Bellarmin
,
and
many
others
;
whereof
Suarez
,
Bannez
and
Valentia
declare
Mr.
I.S.
his
opinion
to
be
heretical
,
and
branded
for
such
in
the
Bull
of
Leo
the
Tenth
,
condemning
for
an
error
of
Luther
this
Proposition
,
Si
Papa
cum
magna
parte
Ecclesiae
sic
vel
sic
sentiret
,
nec
etiam
erraret
,
adhuc
non
est
peccatum
,
aut
haeresis
,
contrarium
sentire
,
praesertim
in
re
non
necessariâ
ad
salutem
;
donec
fuerit
per
Concilium
Vniversale
alterum
reprobatum
,
alterum
approbatum
:
and
by
Sixtus
IV.
in
a
Council
of
fifty
two
Doctors
celebrated
at
Complutum
in
the
year
1479.
Alphonsus
Carillo
Arch
-
bishop
of
Toledo
,
being
President
in
it
against
Petrus
Oxoniensis
;
among
whose
Propositions
,
condemned
for
erroneous
,
this
was
the
seventh
,
Ecclesia
Vrbis
Romanae
errare
potest
.
Here
we
have
our
poor
Antagonist
his
peculiar
way
of
defending
the
Romish
quarrel
,
declared
for
heretical
by
Popes
,
and
the
common
opinion
of
Popish
Doctors
.
Now
let
us
see
another
party
of
them
censure
the
foresaid
position
of
the
Clermont
Colledg
for
a
horrid
impiety
,
and
a
species
of
Idolatry
:
for
Idolatry
,
say
they
,
do's
not
consist
merely
in
giving
to
man
the
name
of
God
,
but
infinitely
more
when
we
attribute
to
him
those
qualities
which
are
peculiar
to
God
,
and
when
we
render
him
those
honors
which
are
alone
due
to
the
Deity
.
Now
this
entire
submission
of
our
Spirit
,
and
of
all
our
intellectuals
comprehended
in
the
Act
of
our
Faith
,
is
no
other
then
that
adoration
which
we
pay
to
the
prime
Verity
it self
;
and
therefore
whosoever
he
be
that
renders
it
to
the
word
of
a
man
(
whatever
rank
he
may
hold
in
the
Church
)
who
ever
says
that
he
believes
with
a
faith
Divine
,
that
which
he
would
not
believe
,
but
because
a
man
has
affirmed
it
,
do's
constitute
man
in
the
place
of
God
,
transfers
to
the
creature
that
which
is
alone
due
to
the
Creator
,
and
makes
(
as
far
as
in
him
lies
)
a
kind
of
Idol
of
the
Vicar
of
Jesus
Christ
.
And
a
little
after
they
declare
it
to
be
a
formal
Blasphemy
in
these
words
.
But
were
it
possible
to
offer
a
greater
affront
to
the
prime
Minister
of
Jesus
Christ
,
then
to
conceive
they
do
him
honor
by
a
Blasphemy
,
so
injurious
to
Jesus
Christ
,
that
he
should
suffer
them
to
equal
him
with
his
Master
,
by
ascribing
to
him
the
same
Infallibility
which
he
alone
possesses
?
and
that
men
should
render
that
Supreme
Cultus
of
a
Divine
Faith
to
his
words
,
which
is
only
due
to
the
word
of
God
?
Thus
the
party
opposite
of
the
Parisian
Doctors
in
their
Declaration
against
the
forementioned
Thesis
of
Clermont
Colledg
,
presented
to
all
the
Bishops
of
France
,
extant
in
the
hands
of
many
both
in
French
and
English
.
And
if
their
reason
exhibited
for
their
censure
be
considered
well
,
we
shall
find
it
to
comprehend
Mr.
I.
S.
his
opinion
,
no
less
then
that
of
the
Clermont
Jesuits
,
since
both
the
one
and
the
other
do
bottom
the
pretended
Infallibility
of
their
Church
upon
the
Popes
Autority
,
whether
in
a
Council
,
or
out
of
it
;
and
so
the
reason
of
the
Parisian
Divines
doth
conclude
in
either
case
,
that
it
is
a
Blasphemy
injurious
to
Jesus
Christ
,
to
ascribe
to
the
Pope
that
Infallibility
which
Christ
alone
possesses
,
and
that
men
should
render
that
Supreme
Cultus
of
Divine
Faith
to
the
words
of
the
Pope
,
which
is
only
due
to
the
word
of
God
.
The
allegations
of
our
Adversary
for
obedience
due
to
the
Church
as
to
Christ
,
and
of
promises
made
of
the
assistance
of
the
Holy
Ghost
to
the
Apostles
,
and
the
Church
governed
by
them
,
will
appear
very
impertinent
to
his
purpose
in
favor
of
the
Pope
and
his
faction
,
when
we
come
to
examine
the
Texts
alledged
,
for
which
I
will
assign
the
Chapter
following
.
In
the
mean
time
we
may
conclude
from
what
is
said
in
this
Chapter
,
That
,
to
ascribe
Infallibility
to
the
Pope
,
is
Blasphemy
in
the
opinion
even
of
Popish
Doctors
,
and
Mr.
I.
S.
his
pecular
way
of
defending
that
tenet
declared
for
heretical
by
Doctors
of
his
own
party
,
which
was
my
present
undertaking
.
To
which
may
be
added
the
opinion
of
Mr.
[
*
](A60334-e41420-b)
*
Tabul
.
Suff.
cap.
19.20.21
.
Thomas
White
of
the
same
Communion
,
whose
whole
Book
,
called
his
Tabulae
suffragiales
,
is
purposely
designed
against
this
doctrine
of
the
Popes
personal
Infallibility
,
affirming
it
to
be
not
heretical
,
but
Archiheretical
:
and
that
the
propagating
of
this
doctrine
is
in
its
kind
a
most
grievous
sin
:
so
weary
men
of
Learning
and
Parts
begin
to
grow
of
this
intolerable
Arrogance
of
the
Roman
Church
or
Court
,
and
of
their
Flatterers
.
CHAP.
VII
.
Our
Adversaries
corruption
of
Scripture
detected
.
OUR
Adversary
certainly
never
look'd
into
the
Bible
for
the
Texts
he
alledges
for
the
Infallibility
of
his
Church
,
but
snatch'd
them
out
of
some
of
his
old
Controvertists
,
whose
custom
is
to
clip
and
cut
Scripture
to
their
own
pretences
,
without
regard
of
their
true
meaning
.
Or
if
he
has
seen
them
with
their
contexts
,
he
has
bin
strangely
dull
,
in
not
perceiving
the
right
sense
of
them
very
obvious
to
any
ordinary
good
understanding
;
or
malicious
in
misrepresenting
the
meaning
of
them
.
This
is
especially
seen
in
his
Allegation
of
these
words
,
Joh.
XV.
26.
When
the
Paraclete
will
come
,
whom
I
will
send
from
my
Father
,
the
spirit
of
truth
,
he
will
give
testimony
of
me
,
and
ye
will
give
testimony
.
This
he
will
have
us
take
for
a
certain
testimony
of
the
Holy
Ghosts
assistance
promised
to
his
Church
.
If
he
did
see
the
half
verse
immediatly
following
,
which
he
left
out
,
or
his
Tutors
cut
off
,
he
would
find
,
that
these
words
were
spoken
to
the
Apostles
,
with
circumstances
making
them
impossible
to
be
applied
to
his
Church
.
The
verse
restored
to
its
integrity
saies
thus
,
And
ye
also
shall
bear
witness
,
because
ye
have
bin
with
me
from
the
beginning
.
What
man
in
his
senses
would
think
those
words
appliable
to
the
Council
of
Trent
?
Were
the
Fathers
of
that
Council
with
Christ
from
the
the
beginning
?
was
the
Holy
Ghost
not
yet
descended
?
He
confirms
further
his
opinion
out
of
Acts
the
XV.
28.
where
the
Council
of
the
Apostles
and
Elders
at
Jerusalem
,
deciding
the
controversy
concerning
Circumcision
,
delivers
their
opinion
thus
:
It
seemed
good
to
the
Holy
Ghost
,
and
to
us
,
signifying
that
the
Holy
Ghost
did
assist
them
:
and
that
grounded
on
the
words
aforesaid
of
our
Saviour
,
Joh.
XV.
26.
When
the
Paraclete
will
come
,
he
shall
give
testimony
of
me
,
and
you
shall
give
testimony
of
me
.
If
that
be
the
ground
of
the
Apostles
Phrase
,
we
have
seen
before
to
whom
that
promise
was
given
,
whether
to
the
Apostles
alone
,
or
the
Bishops
of
Rome
to
be
for
ever
.
We
have
seen
that
the
Text
in
its
integrity
cannot
be
applied
to
the
latter
:
But
Mr.
I.
S.
of
his
own
autority
declares
that
promise
was
made
by
Christ
,
not
only
to
the
Apostles
,
but
to
the
Roman
Church
for
ever
.
And
to
make
this
latter
Text
sound
somthing
like
to
his
purpose
,
he
patches
it
up
with
a
piece
of
a
verse
fetch'd
out
of
Matth.
XXVIII
.
Vntil
the
consummation
of
the
world
.
This
usual
art
of
theirs
,
of
cutting
from
the
Texts
what
is
against
their
purpose
,
and
patching
them
with
other
words
far
fetch'd
,
that
may
have
a
gloss
or
appearance
of
their
pretention
,
may
be
practiced
with
more
safety
in
conversation
,
or
in
a
Sermon
to
a
vulgar
Auditory
,
then
in
a
serious
debate
by
print
exposed
to
a
strict
examen
.
This
is
a
cheat
like
that
used
in
Italy
,
with
rotten
Apples
,
to
set
them
out
for
sound
.
They
cut
off
the
rotten
pieces
,
and
glue
together
the
sound
fragments
,
to
an
appearance
of
a
fair
Apple
;
but
being
handled
more
close
,
it
falls
in
pieces
and
discovers
the
cheat
.
This
abominable
Legerdemain
is
too
often
seen
in
their
Pulpits
,
fathering
upon
the
Gospel
forsooth
most
execrable
Blasphemies
,
extolling
their
several
new
Saints
(
to
whom
they
would
gain
devotion
,
and
by
that
devotion
mony
to
their
Coffers
)
above
the
Apostles
,
above
the
Angels
,
above
Christ
,
and
all
that
is
in
heaven
,
to
the
perpetual
scandal
of
the
discreet
part
of
their
own
flock
,
and
edification
of
none
.
All
is
sanctified
with
them
,
by
repeting
at
the
end
of
every
desperate
discourse
,
some
words
of
the
Gospel
,
as
a
burden
of
the
song
,
tho
with
no
relation
in
its
sense
to
their
purpose
.
This
is
the
art
Mr.
I.
S.
useth
with
the
testimony
related
of
Acts
XV.
touching
the
assistance
of
the
Holy
Ghost
in
the
Council
at
Jerusalem
,
grounded
as
he
confesses
upon
the
aforesaid
Text
of
John
XV.
26.
declared
to
relate
only
to
the
Apostles
then
present
;
and
Mr.
I.
S.
of
his
own
head
will
have
it
extended
to
the
Roman
Church
for
ever
;
and
his
Interpretation
must
be
taken
for
Canonical
Scripture
,
by
closing
it
up
with
this
fragment
of
the
twentieth
verse
of
Matthew
the
XXVIII
.
Vntil
the
consummation
of
the
world
.
The
Text
he
corrupts
and
cuts
off
,
Matth.
XXVIII
.
contains
a
promise
of
Christ
to
the
Apostles
and
Church
founded
,
and
Faith
preached
by
them
,
that
he
will
assist
them
for
ever
,
saying
,
I
am
with
you
all
the
daies
,
until
the
consummation
of
the
world
.
St.
Hierom
better
then
Mr.
I.
S.
will
tell
us
the
meaning
of
these
words
,
glossing
thus
upon
them
:
qui
usque
ad
consummationem
seculi
cum
discipulis
se
futurum
esse
promittit
,
&
illos
ostendit
semper
esse
victuros
,
&
se
nunquam
à
credentibus
recessurum
.
In
these
words
our
Saviour
promises
to
his
Disciples
life
everlasting
,
and
to
the
Church
founded
by
them
,
and
to
all
true
believers
in
him
,
his
perpetual
assistance
.
This
assistance
of
Christ
to
his
own
true
Church
,
following
the
steps
and
doctrine
of
the
Apostles
,
we
believe
with
joy
,
but
cannot
approve
the
Arrogancy
of
Mr.
I.
S.
and
his
brethren
,
in
appropriating
all
such
promises
to
their
own
Faction
,
and
perpetually
taking
for
granted
in
his
Debates
with
us
,
that
to
be
the
only
Church
favoured
by
such
gracious
promises
,
being
indeed
but
a
very
corrupt
Member
of
the
Church
Universal
,
to
whom
these
promises
were
made
;
a
thing
which
we
do
not
say
barely
,
but
prove
evidently
.
Another
example
of
their
skill
in
clipping
and
corrupting
Scripture
,
he
fetches
out
of
the
same
Store-house
,
upon
the
words
of
John
XIV
.
16.
I
will
pray
the
Father
,
and
he
will
give
you
another
Comforter
,
the
spirit
of
truth
,
that
will
abide
with
you
for
ever
,
who
will
lead
you
unto
all
truth
.
I
discovered
their
abuse
of
this
Text
by
restoring
it
to
its
integrity
,
which
according
to
their
own
Bible
goes
in
these
words
:
If
ye
love
me
keep
my
commandments
,
and
I
will
ask
my
Father
,
and
he
shall
give
you
another
Paraclete
,
that
he
may
abide
with
you
for
ever
,
even
the
Spirit
of
truth
,
whom
the
world
cannot
receive
.
By
the
first
words
we
see
this
to
be
a
conditional
promise
,
limited
to
such
as
love
God
and
keep
his
Commandments
:
by
the
latter
words
,
worldly
and
sinful
men
are
expresly
excluded
from
receiving
that
gracious
assistance
of
the
Spirit
of
truth
:
for
which
meaning
of
these
words
I
related
the
Gloss
interlineal
and
ordinary
.
This
discourse
our
Adversary
opposes
thus
,
that
after
the
former
clause
,
if
you
love
me
keep
my
commandments
,
there
is
a
punctum
,
and
then
follows
a
distinct
verse
,
and
I
will
ask
my
Father
,
and
he
will
give
you
another
Paraclete
,
&c.
which
makes
an
absolute
sense
independent
from
the
former
.
This
is
indeed
a
subtilty
well
becoming
a
Sophister
;
as
if
a
punctum
may
not
be
interposed
betwixt
several
clauses
of
one
discourse
tending
to
the
same
end
;
or
betwixt
premises
,
and
a
conclusion
deduced
from
them
:
as
if
the
copulative
particle
and
did
not
signify
a
conjunction
of
both
clauses
,
and
an
influence
of
the
one
upon
the
other
;
as
if
all
that
were
not
cleared
by
the
words
I
quoted
in
the
Margin
of
the
Gloss
interlineal
,
Mundus
,
i.
e.
remanens
amator
mundi
,
cum
quo
nunquam
est
amor
Dei
;
and
of
the
Gloss
ordinary
,
non
habent
spirituales
oculos
quibus
Spiritum
Sanctum
videant
mundi
amatores
.
Here
we
see
both
Glosses
denying
the
effect
of
that
glorious
promise
to
profane
worldlings
,
and
consequently
the
promise
made
only
to
lovers
of
God
,
and
keepers
of
his
holy
Commandments
.
If
our
Adversary
were
ingenuous
,
he
would
spare
his
silly
subtilties
,
seeing
them
obstructed
by
this
stating
of
the
case
.
CHAP.
VIII
.
Mr.
I.
S.
his
horrible
impiety
against
the
sacred
Apostles
,
and
malicious
imposing
on
the
Church
of
England
reprehended
.
ANother
grand
Argument
he
has
,
which
he
saies
resolutely
I
can
never
answer
,
is
this
,
that
if
the
foresaid
promise
,
John
XIV
.
16.
was
conditional
,
as
above-mentioned
,
it
follows
,
we
cannot
be
sure
the
Gospel
is
infallible
,
whereas
no
Text
of
Scripture
(
saies
he
,
pag.
89.
)
tells
us
that
the
Evangelists
were
in
the
state
of
Grace
when
they
wrote
the
Gospel
,
nor
nothing
else
gives
us
assurance
of
it
.
My
first
answer
to
this
so
unanswerable
Argument
is
,
that
if
this
man
had
delivered
this
expression
in
Spain
,
and
were
accused
to
the
Inquisition
,
his
body
would
suffer
for
it
,
if
his
intellect
were
not
reduced
to
acknowledg
and
repent
the
horrid
impiety
of
it
.
And
I
am
certainly
perswaded
,
that
there
is
no
Christian
that
has
any
sense
of
piety
in
him
,
whether
Protestant
or
Papist
,
but
will
cry
out
with
horror
against
the
insolent
impiety
of
this
man
,
in
speaking
so
irreverently
of
those
sacred
Organs
of
the
Holy
Ghost
,
and
blessed
Disciples
of
Christ
,
confirmed
by
him
in
grace
,
as
is
the
common
apprehension
and
expression
of
Christians
,
and
replenished
with
the
Holy
Ghost
,
Act.
2.4
.
for
whose
perseverance
in
grace
our
Saviour
praied
so
fervently
to
his
heavenly
Father
,
as
we
see
in
John
the
XVII
.
11.
Holy
Father
keep
through
thine
own
name
those
thou
hast
given
me
.
Upon
which
words
Maldonate
delivers
this
Gloss
:
Non
rogat
Christus
ut
nunc
à
peccatis
liberentur
,
sed
ut
jam
liberati
in
eo
statu
quo
erant
conserventur
,
ne
quis
ab
eâ
decedat
gratiâ
,
quam
consecutus
suo
erat
beneficio
,
quemadmodum
Judae
contigerat
.
That
our
Saviour
praied
for
their
perseverance
in
grace
,
that
none
of
them
should
fall
from
it
as
Judas
did
.
And
will
this
rash
man
say
,
that
the
praier
of
our
Saviour
was
not
heard
,
nor
his
request
granted
by
his
heavenly
Father
,
in
favor
of
his
beloved
Disciples
?
If
he
will
not
be
so
profligately
impious
,
how
dares
he
say
,
that
no
Text
of
Scripture
tells
us
,
that
the
Evangelists
were
in
the
state
of
Grace
when
they
wrote
the
Gospel
,
nor
nothing
else
gives
us
assurance
of
it
?
If
his
Book
did
contain
no
other
crime
then
this
unchristian
expression
,
any
true
disciple
of
Christ
,
and
believer
of
his
Gospel
,
ought
to
judg
the
said
Book
more
worth
the
burning
then
the
reading
.
He
is
not
yet
contented
with
the
damnable
expression
fore-mentioned
,
but
must
raise
his
censure
against
the
truth
of
the
Gospel
of
Christ
to
a
higher
degree
,
p.
89.
saying
,
that
not
only
we
are
not
sure
of
the
Infallibility
of
the
Gospel
,
but
that
we
are
assured
it
is
not
infallible
;
and
this
horrible
Blasphemy
against
the
Holy
Ghost
,
and
the
Gospel
dictated
by
him
,
he
must
father
upon
the
Protestant
Church
;
but
upon
a
ground
so
much
of
his
own
making
,
that
any
dispassionate
man
,
and
not
blind
,
may
see
the
whole
assertion
to
be
his
own
,
and
a
product
of
his
inclination
,
which
appears
here
,
and
in
many
other
places
,
of
destroying
the
foundations
of
all
Christian
Belief
.
The
ground
he
gives
for
this
latter
most
damnable
Blasphemy
is
,
That
the
common
doctrine
of
the
Protestant
Church
is
,
That
it
is
impossible
to
keep
Gods
Commandments
;
therefore
saies
he
,
The
Evangelists
when
they
wrote
did
not
keep
Gods
Commandments
,
and
consequently
they
could
not
have
the
Paraclete
to
lead
them
into
truth
.
I
never
yet
heard
any
Protestant
deliver
such
a
desperate
proposition
as
this
he
fathers
upon
them
,
which
thus
delivered
categorically
,
without
further
declaration
or
limitation
,
were
to
say
,
it
were
impossible
for
any
man
to
be
saved
;
our
Saviour
often
declaring
,
that
the
only
way
to
life
everlasting
is
to
keep
Gods
Commands
.
It
were
also
to
give
the
lie
to
our
Redeemer
,
saying
,
that
his
yoke
is
easy
,
and
his
burden
light
,
Mat.
XI
.
30.
and
that
his
Commandments
are
not
grievous
,
1
Joh.
V.
3.
If
he
knows
any
Protestant
Writer
to
have
delivered
that
position
in
that
latitude
;
why
do's
not
he
tell
me
who
he
is
,
and
where
he
saith
it
,
that
I
may
judg
accordingly
of
the
Author
and
of
the
Doctrine
?
Must
I
take
it
upon
his
credit
,
having
so
many
experiences
of
the
untruth
of
his
relations
?
That
he
must
not
expect
from
me
.
I
suppose
he
found
this
doctrine
,
which
he
saies
to
be
common
in
the
Protestant
Church
,
where
he
found
me
saying
,
that
there
is
no
Salvation
in
the
Catholic
Church
,
as
he
do's
most
impudently
impose
upon
me
in
his
Dedicatory
Epistle
to
my
Lord
Lieutenant
.
This
is
their
ordinary
way
of
begetting
in
their
Proselytes
an
abhorrence
to
their
opposers
,
viz.
impostures
and
calumnies
.
Of
their
calumny
in
this
particular
learned
Le
Blane
complains
,
&
declares
thus
in
the
behalf
of
Protestants
,
cum
Scriptura
dicimus
&
docemus
fideles
Dei
mandata
per
Christi
gratiam
servare
,
&c.
Thesi
●6
.
&
27.
de
observant
.
Leg.
We
say
and
teach
with
the
Scripture
,
that
the
faithful
do
keep
the
Commandments
of
God
by
the
grace
of
Christ
.
Let
not
our
Sophister
think
to
appease
my
just
indignation
against
him
,
or
to
escape
the
censure
I
pass
upon
him
of
a
blasphemous
contemner
of
the
Gospel
of
Christ
,
and
the
sacred
Writers
of
it
,
the
blessed
Evangelists
,
by
saying
,
he
do's
not
assert
himself
the
foresaid
affronts
he
puts
on
the
Gospel
and
the
Evangelists
,
but
that
he
infers
them
from
positions
of
the
Protestant
Church
.
The
whole
doctrine
and
belief
of
the
Protestant
Church
,
is
contained
in
the
Canonical
Scripture
,
and
in
the
thirty
nine
Articles
of
the
Church
of
England
.
We
are
not
in
that
confusion
and
uncertainty
,
touching
the
object
of
our
belief
,
as
he
and
his
party
are
,
betwixt
so
many
Articles
dayly
coined
,
one
overthrowing
the
other
.
In
what
place
of
Canonical
Scripture
,
or
of
the
foresaid
thirty
nine
Articles
,
did
he
find
this
proposition
,
which
he
saies
is
the
common
doctrine
of
the
Church
of
England
,
That
it
is
impossible
to
keep
Gods
Commandments
?
which
being
all
the
ground
he
shews
for
this
blasphemous
Assertion
,
that
we
are
assured
the
Evangelists
,
when
they
wrote
the
Gospel
,
were
not
in
the
love
of
God
and
observance
of
his
Commandments
,
and
by
that
assured
the
Gospel
is
not
infallible
;
the
said
ground
,
I
say
,
not
being
to
be
found
in
any
place
of
the
fore-mentioned
Rule
and
Canon
of
our
Belief
:
I
conclude
the
Assertion
pretended
to
flow
from
it
,
to
be
of
his
own
invention
,
and
his
own
sentiment
.
Let
this
therefore
be
known
to
be
his
Tenet
and
Assertion
,
to
his
eternal
infamy
,
That
we
are
sure
the
Evangelists
,
when
they
wrote
the
Gospel
,
were
not
in
the
state
of
Grace
:
that
we
are
sure
the
Gospel
is
not
infallible
.
One
that
is
found
with
a
stoln
horse
,
is
to
be
taken
for
the
thief
,
till
he
prove
that
he
has
received
it
lawfully
from
another
:
We
find
that
execrable
Blasphemy
in
the
mouth
of
I.
S.
Let
him
be
taken
and
punished
for
Author
of
it
(
if
any
just
inquisition
find
him
)
since
he
can
find
no
other
Author
for
it
.
But
all
his
Sophistry
will
not
afford
him
even
the
least
colour
of
excuse
,
for
the
former
part
of
his
Assertion
,
for
which
he
will
not
be
beholden
to
any
other
,
but
delivers
it
for
a
document
of
his
own
,
That
no
Text
of
Scripture
tells
us
,
that
the
Evangelists
were
in
the
state
of
Grace
when
they
wrote
the
Gospel
,
nor
any
thing
else
gives
us
assurance
of
it
.
Ask
of
any
boy
in
Spain
or
Flanders
but
meanly
catechized
,
whether
he
was
not
taught
by
his
Curate
and
Parents
,
that
the
Apostles
,
by
the
descent
of
the
Holy
Ghost
upon
them
,
were
confirmed
in
grace
,
wherewith
we
are
assured
they
never
lost
it
after
.
And
in
case
our
Adversary
should
gain
by
some
pictures
or
medals
the
votes
of
the
boys
in
his
favor
;
other
Doctors
we
have
which
he
shall
not
so
easily
gain
to
his
side
,
who
affirm
that
the
sacred
Apostles
,
after
receiving
the
Holy
Ghost
,
were
so
confirmed
and
strengthned
in
grace
,
that
no
humane
power
or
temtation
could
make
them
fail
in
their
fidelity
to
God
.
S.
Augustin
for
one
thus
delivers
his
opinion
,
Homil.
9.
de
Missione
Spiritus
Sancti
.
Ante
adventum
vero
Spiritus
Sancti
sub
ipso
crucis
dominicae
tempore
,
alii
ex
discipulis
effugantur
,
alii
unius
Ancillae
voce
terrentur
,
&
metu
corda
trepida
penetrante
dominum
suum
negare
coguntur
.
Post
illustrationem
vero
Spiritus
Sancti
&
Confirmationem
,
custodiis
excruciati
,
verberibus
afflicti
,
ibant
gaudentes
,
quia
digni
essent
pro
Christi
nomine
contumeliam
pati
.
That
the
Apostles
,
so
frail
before
,
as
to
run
from
their
Master
and
deny
him
,
at
the
instance
of
a
girl
,
after
being
confirmed
in
grace
,
by
receiving
the
Holy
Ghost
,
were
so
constant
in
suffering
prisons
and
scourgings
,
that
they
rejoyced
for
being
worthy
of
suffering
for
Christ
.
The
same
doctrine
of
the
Apostles
,
being
confirmed
in
grace
,
by
the
coming
of
the
Holy
Ghost
upon
them
,
so
as
they
were
by
Gods
special
protection
preserved
from
falling
from
it
all
their
life
,
tho
otherwise
peccable
,
is
delivered
by
other
[
*
](A60334-e42410-b)
*
Tertullian
contra
Praxed
.
c.
34.
Leo
Magnus
Ser.
2.
de
Pentecost
.
Gregor.
Papa
,
Homil.
30.
in
Evang.
Chrysostom
Homil.
4.
in
acta
Apost.
Bernard
.
Ser.
in
Fest.
Pentecostes
.
Aquinas
qu.
24.
de
Veritate
art.
9.
ad
2.
Justinianus
disput.
1.
ex
praeviis
in
Paulum
,
c.
5.
nu.
7.
Corn.
à
Lap.
ad
versum
3.
c.
2.
Actor
.
Fathers
and
Scholemen
.
All
this
force
of
testimonies
of
Scripture
,
Fathers
,
and
Divines
,
being
in
favor
of
the
sacred
Apostles
,
to
have
bin
confirmed
in
grace
,
and
preserved
in
it
all
their
life
,
how
comes
our
Adversary
to
say
,
we
have
no
assurance
of
their
being
in
the
state
of
Grace
,
when
they
wrote
the
Gospel
?
Did
they
not
write
it
after
the
Holy
Ghost
descended
upon
them
?
Which
shall
we
admire
most
,
his
ignorance
,
or
impiety
?
Truly
he
has
given
such
testimony
of
both
,
in
this
his
undertaking
,
rebuked
in
this
Chapter
,
that
we
might
very
well
bid
him
farewell
here
,
and
leave
him
as
unworthy
of
any
further
reply
.
But
whereas
he
may
meet
with
readers
so
short
sighted
,
as
not
to
take
notice
of
absurdities
and
guilts
even
of
this
size
,
we
will
continue
yet
helping
●hem
to
find
out
gross
errors
and
crimes
in
his
writing
.
CHAP.
IX
.
Our
Adversaries
pretention
to
prescription
,
and
miracles
in
favor
of
the
Infallibility
of
their
Church
rejected
:
his
imposing
on
me
,
and
on
the
Church
of
England
,
discovered
further
.
OUR
Sophister
finding
but
little
right
by
Scripture
,
or
reason
,
for
the
pretended
Infallibility
of
his
Church
,
appeals
to
the
title
of
Prescription
,
that
they
have
bin
long
time
in
possession
of
this
prerogative
,
and
ought
not
to
be
disturbed
now
in
the
use
of
it
.
Here
he
prepares
a
defence
for
thieves
and
robbers
.
If
they
have
our
goods
long
time
in
their
possession
,
we
must
leave
them
to
such
possessors
,
and
not
disturb
them
in
the
use
of
them
.
The
Turk
is
hereby
justified
in
his
possession
of
the
holy
Land
,
and
other
Dominions
of
Christian
Princes
he
has
robbed
.
The
attempt
of
the
said
Princes
in
dispossessing
this
Robber
,
is
unjust
,
according
to
Mr.
I.
S.
his
Logic.
In
it
he
could
not
find
this
rule
of
Law
,
Quae
ab
initio
sunt
male
constituta
,
tempore
non
convalescunt
,
That
what
was
unlawful
in
the
beginning
,
grows
not
by
continuance
lawful
:
nor
this
other
,
Non
debet
quis
commodum
reportare
ex
crimine
,
none
ought
to
find
an
advantage
in
a
guilt
for
his
defence
.
An
unjust
usurper
by
a
continuance
of
his
usurpation
,
is
rendred
rather
more
guilty
then
excusable
.
We
have
shown
by
evident
proofs
,
that
the
pretention
of
the
Roman
Church
to
Infallibility
was
,
and
is
still
an
unjust
usurpation
,
a
robbery
of
a
priviledg
belonging
unto
God
and
his
holy
Scripture
,
communicated
to
the
Apostles
,
founders
of
Christian
Religion
,
and
to
the
Church
truly
Catholic
and
Universal
,
sticking
to
the
Doctrine
and
Belief
which
Christ
and
his
Apostles
left
to
us
,
not
to
that
factious
party
devoted
to
the
Pope
of
Rome
,
which
Mr.
I.
S.
would
have
us
take
for
the
only
Church
,
committing
in
all
his
discourses
a
perpetual
Solecism
against
the
laws
of
a
Disputant
,
which
is
,
to
take
for
granted
the
subject
of
the
Debate
,
which
is
constantly
deny'd
to
them
.
But
his
Logic
will
not
take
notice
of
these
niceties
.
Now
therefore
to
accuse
us
that
we
disturb
them
in
the
possession
of
their
Infallibility
,
is
like
the
complaint
of
a
certain
Gentleman
against
a
Merchant
,
calling
on
him
for
an
old
debt
.
He
ranted
and
swore
he
was
a
troublesom
companion
,
for
importuning
for
the
payment
of
a
debt
of
so
many
years
,
as
if
it
were
but
of
yesterday
;
his
delay
in
paying
,
was
an
increase
of
his
guilt
.
The
retaining
of
another
mans
goods
,
as
well
as
the
taking
them
away
against
his
will
,
is
robbery
.
Thus
it
is
in
our
case
:
the
pretention
of
the
Roman
Faction
to
Infallibility
,
was
a
robbery
from
the
beginning
,
an
imposing
upon
man
kind
,
as
I
have
proved
;
and
the
continuance
of
it
is
an
increase
of
their
guilt
:
why
will
Mr.
I.
S.
make
this
increase
of
their
guilt
an
excuse
of
it
?
Besides
,
to
say
,
that
his
Church
was
in
all
Ages
in
peaceable
possession
of
this
prerogative
of
Infallibility
,
as
he
do's
,
pag.
76.
is
a
wide
mistake
,
and
as
he
asserts
it
without
proof
,
he
must
be
contented
with
a
bare
denial
for
an
answer
,
while
we
leave
him
to
look
after
any
pertinent
testimony
of
the
Fathers
of
the
first
three
hundred
,
nay
for
a
thousand
years
for
his
purpose
;
which
he
shall
never
find
.
In
the
seventh
Chapter
of
his
Book
,
p.
102.
he
falls
abruptly
upon
the
old
armory
of
miracles
in
favor
of
his
Church
.
Of
this
I
could
not
but
wonder
,
having
seen
him
,
p.
81.
engage
his
whole
Logic
against
the
power
of
Miracles
,
for
breeding
in
men
a
saving
divine
Faith
;
for
said
he
,
Either
they
are
only
probable
,
or
evident
;
if
probable
only
,
they
are
not
proportionable
to
give
us
that
certainty
required
for
divine
Faith
,
if
evident
absolutely
,
they
can
be
no
motive
of
Faith
which
is
of
its
own
nature
obscure
.
In
which
piece
of
Logic
he
gives
a
clear
testimony
of
his
Impiety
and
Ignorance
;
Impiety
in
pretending
to
weaken
that
strong
foundation
of
Christian
Belief
,
taken
from
the
glory
of
Miracles
,
for
which
I
remit
him
to
what
he
alledges
himself
from
the
foresaid
p.
102.
Ignorance
,
in
pretending
that
an
obscure
Conclusion
may
not
be
deduced
from
an
evident
Premise
.
To
prove
notum
per
ignotius
,
a
Conclusion
clear
by
a
Premise
or
Medium
more
obscure
,
is
a
known
fault
in
arguing
;
but
to
prove
by
an
evident
Medium
a
Conclusion
obscure
,
is
a
fault
of
arguing
never
heard
of
yet
before
Mr.
I.
S.
his
Logic.
By
this
Canon
he
makes
the
belief
of
Martha
to
be
indiscreet
,
who
seeing
the
resurrection
of
her
brother
,
and
other
Miracles
our
Saviour
wrought
,
concluded
,
I
beleive
that
thou
art
Christ
the
son
of
God
.
The
miracle
was
evident
,
but
the
generation
of
Christ
from
his
heavenly
Father
,
obscure
;
And
who
shall
declare
his
generation
?
Esa.
III.
8.
Having
thus
helped
him
against
himself
,
for
rendring
Miracles
a
congruous
way
to
find
out
true
Religion
,
I
gladly
accept
the
challenge
to
a
trial
of
our
Religion
by
them
.
Our
Religion
,
or
the
object
of
our
necessary
Belief
,
is
only
what
is
contained
in
the
word
of
God
by
Canonical
Scripture
.
In
favor
of
this
Belief
,
we
have
all
the
Miracles
written
in
the
Old
and
New
Testament
.
Their
Religion
as
opposite
to
ours
,
and
differing
from
us
,
are
those
Articles
in
debate
,
introduced
by
the
Roman
Church
,
Transubstantiation
,
Purgatory
,
Worship
of
Images
,
&c.
Will
he
for
shame
pretend
the
stock
of
Romanies
produced
by
them
for
these
Innovations
,
fit
to
be
compared
with
the
store
of
glorious
Miracles
which
we
have
in
the
behalf
of
our
divine
,
truly
infallible
Belief
,
contained
in
holy
Scripture
?
While
we
show
his
new
Belief
to
be
contrary
to
this
divine
Faith
,
confirmed
with
Miracles
of
infallible
truth
,
as
we
do
,
let
him
keep
to
himself
his
new-coin'd
wonders
,
and
remember
that
God
is
not
contrary
to
himself
,
in
putting
his
Seal
to
contrary
Laws
.
And
if
he
must
believe
some
of
the
wonders
he
proposes
,
let
Lessius
and
others
help
him
to
understand
what
to
make
of
those
miracles
or
wonders
which
Valerius
Maximus
,
Titus
Livius
,
and
other
Roman
Historians
do
relate
to
have
bin
wrought
in
favor
of
their
Temples
,
and
heathenish
Superstitions
:
and
let
him
not
expect
from
me
,
that
I
should
bestow
time
in
examining
the
truth
or
false-hood
of
all
his
impertinent
Allegations
.
In
the
same
seventh
Chapter
from
p.
126.
he
fastens
on
me
two
notorious
calumnies
;
first
,
that
having
left
the
Roman
Church
,
I
fixed
upon
no
other
to
be
of
;
the
second
,
that
I
said
none
may
be
saved
in
the
Roman
Church
.
The
falsehood
of
the
first
is
seen
by
my
public
declaration
for
the
Church
of
England
;
the
untruth
of
the
other
I
declared
in
the
second
Chapter
of
this
Treatise
,
whereby
all
his
verbosity
upon
this
subject
,
appears
a
fret
of
his
Malice
,
without
any
real
ground
,
without
shame
to
tax
me
often
with
,
and
repete
with
his
frivolous
exclamations
,
without
shewing
where
or
when
I
did
say
,
what
indeed
I
never
said
or
wrote
,
That
there
is
no
salvation
in
the
Roman
Catholic
Religion
.
With
the
same
confidence
,
and
the
like
untruth
,
he
repetes
,
That
it
is
the
constant
doctrine
of
the
Church
of
England
,
that
the
Romish
Religion
is
a
saving
Religion
,
or
a
safe
way
to
salvation
;
which
is
what
we
deny
them
.
Let
the
Reader
reflect
upon
what
I
said
in
the
foresaid
second
Chapter
of
this
Treatise
,
and
see
the
confusion
of
this
mans
brains
,
in
not
understanding
or
delivering
distinctly
our
sentiments
,
according
to
our
own
expressions
;
or
the
corruption
of
his
mind
,
in
deceiving
wilfully
his
Reader
,
especially
that
he
himself
,
p.
133.
alledgeth
Doctor
Stillingfleet
,
comparing
both
Churches
,
the
Romish
to
a
leaky
Ship
,
wherein
a
man
may
be
saved
,
but
with
great
danger
and
difficulties
:
and
the
Protestant
to
a
sound
Ship
,
wherein
one
may
be
saved
without
hazard
.
This
is
the
utmost
of
courtesy
or
charity
that
may
be
,
and
is
extended
to
them
?
Is
this
to
say
the
Romish
Church
is
a
safe
way
to
salsation
?
Is
it
safe
to
venture
in
a
leaky
Ship
upon
a
stormy
Sea
?
But
what
saies
he
to
the
streams
of
learned
Authors
of
the
Protestant
Church
,
which
Dr.
Stillingfleet
relates
,
and
of
the
very
learned
Book
he
wrote
himself
,
proving
with
irresistible
Arguments
,
that
the
Romish
Church
in
several
of
her
present
Tenets
and
Practices
,
is
guilty
of
Idolatry
?
Is
Idolatry
of
those
pious
opinions
which
matter
not
for
salvation
?
And
let
Mr.
I.S.
know
,
that
I
considered
long
,
and
examined
throughly
the
doctrine
of
the
Church
of
England
,
before
I
declared
for
it
,
and
he
may
spare
his
labour
of
catechizing
me
in
the
Tenets
of
it
.
CHAP.
X.
A
check
to
Mr.
I.
S.
his
insolent
Thesis
prefixed
for
title
to
the
eighth
Chapter
of
his
Book
:
That
the
Protestant
Church
is
not
the
Church
of
Christ
,
nor
any
part
of
it
.
That
they
cannot
without
Blasphemy
alledg
Scripture
for
their
Tenets
.
And
his
own
Argument
retorted
to
prove
,
that
the
Roman
Church
is
not
the
Church
of
Christ
.
UNder
so
pregnant
and
big
promising
a
title
as
this
;
That
the
Protestant
Church
is
not
the
Church
of
Christ
,
nor
any
part
of
it
,
that
they
cannot
without
Blasphemy
alledg
Scripture
for
their
Tenets
,
&c.
and
that
in
a
Book
presented
to
the
Lord
Lieutenant
of
Ireland
the
Earl
of
Essex
;
under
so
magnificent
a
title
,
I
say
,
exposed
to
the
view
of
so
great
and
judicious
a
person
,
who
would
not
expect
a
very
exquisite
discourse
to
go
through
so
stout
an
undertaking
?
And
,
behold
Reader
,
what
Mr.
I.
S.
presents
to
his
Excellency
for
that
purpose
.
For
a
Foundation
of
his
discourse
,
he
will
have
us
premise
,
that
Protestants
do
allow
Papists
not
to
err
in
points
Fundamental
to
Salvation
,
that
our
differences
with
them
are
about
points
not
Fundamental
.
He
do's
not
seem
to
regard
or
know
which
be
these
points
call'd
Fundamental
,
or
not
Fundamental
;
which
is
a
bad
beginning
to
be
clear
and
exact
in
the
present
Engagement
.
But
he
is
to
suppose
with
Dr.
Stillingfleet
,
Dr.
Potter
,
and
other
learned
Writers
of
both
Churches
,
[
*
](A60334-e42980-b)
*
See
Chillingworth
his
Answer
to
the
Book
intitled
,
Charity
maintained
,
&c.
c.
4.
And
Dr.
Hammond
in
his
Treatise
of
Fundamentals
,
c.
2.
Stillingfleet
in
his
Rational
Account
,
Part.
1.
cap.
2.
B.
Laud
,
p.
42.
following
therein
the
common
opinion
of
Fathers
,
and
Scholemen
,
that
the
points
Fundamental
,
or
of
necessary
belief
to
Salvation
,
and
to
the
constitution
of
a
true
Christian
Church
,
are
those
contained
in
the
Apostles
Creed
;
which
is
a
system
or
summary
of
Articles
,
which
those
sacred
Founders
of
Christianity
thought
fit
and
sufficient
to
be
proposed
to
all
men
,
where
the
Gospel
was
preached
,
and
necessary
to
be
explicitly
believed
.
So
as
the
Council
of
Trent
calls
it
Fundamentum
firmum
&
unicum
,
Sess.
3.
not
the
firm
alone
,
but
the
only
Foundation
.
Points
not
Fundamental
,
or
inferior
truths
,
are
all
other
divine
Verities
contained
in
the
Word
of
God
,
whether
written
in
Canonical
Scripture
,
or
delivered
to
us
by
Apostolical
Universal
Tradition
,
implicitly
contained
in
the
Creed
,
where
we
profess
to
believe
in
God
,
and
in
the
Catholic
Church
;
and
explicitly
to
be
believed
when
we
should
be
ascertained
that
they
are
contained
in
those
Oracles
of
God
;
called
inferior
truths
,
not
that
they
are
of
less
certainty
,
and
objective
Infallibility
in
themselves
,
then
the
other
called
Fundamental
;
but
because
the
explicit
knowledg
of
them
is
not
so
necessary
or
obvious
to
all
men
,
and
consequently
are
more
capable
of
inculpable
ignorance
of
them
,
and
errors
about
them
in
many
men
.
And
because
the
Roman
Church
do's
agree
with
us
in
the
explicit
confession
of
this
Creed
,
it
is
said
not
to
err
in
Fundamental
points
,
tho
found
guilty
of
pernicious
errors
touching
other
points
not
Fundamental
.
And
with
this
Supposition
,
I
am
confident
my
Antagonist
will
not
quarrel
,
if
you
take
him
here
,
before
he
sees
my
reflexions
upon
his
unwary
Argument
.
Upon
the
foresaid
Foundation
,
Mr.
I.
S.
builds
this
Thesis
,
That
the
Protestant
Church
,
as
it
is
condistinct
from
the
Popish
Church
,
is
not
the
Church
of
Christ
,
because
,
saies
he
,
it
do's
not
teach
the
doctrine
of
Christ
,
and
no
Church
can
be
called
of
Christ
further
then
it
teacheth
his
doctrine
.
That
Protestancy
,
or
the
doctrine
of
Protestants
as
opposite
to
the
Popish
,
is
not
the
doctrine
of
Christ
,
he
undertakes
to
prove
with
this
Syllogism
,
No
fallible
doctrine
is
the
doctrine
of
Christ
:
but
Protestancy
is
altogether
fallible
doctrine
;
Therefore
Protestancy
,
as
it
is
properly
the
doctrine
of
the
Protestant
Church
,
is
not
the
doctrine
of
Christ
.
This
Syllogism
he
chalks
out
to
us
in
a
different
Character
,
for
remarkable
,
as
indeed
it
is
,
and
for
unanswerable
,
for
it
is
in
Ferio
,
saies
he
,
pag.
142.
The
Major
Proposition
we
allow
willingly
;
the
Minor
,
to
wit
,
that
Protestancy
is
altogether
fallible
doctrine
,
he
saies
,
is
manifest
by
virtue
of
this
other
no
less
remarkable
Syllogism
,
Protestancy
,
or
the
doctrine
wherein
Protestants
do
differ
from
Papists
,
is
altogether
of
points
not
Fundamental
:
but
the
doctrine
of
points
not
Fundamental
,
or
inferior
truths
,
is
fallible
doctrine
:
therefore
Protestancy
is
but
fallible
doctrine
,
and
therefore
no
doctrine
of
Christ
.
He
concludes
with
these
words
,
I
confess
ingenuously
,
I
think
this
Argument
cannot
be
solidly
answer'd
.
If
his
confession
herein
be
ingenuous
indeed
,
let
him
take
in
return
this
other
ingenuous
confession
from
me
,
that
I
think
seriously
he
is
a
very
weak
man
.
If
he
be
sensible
himself
of
the
fallacy
and
falsehood
of
his
Argument
,
he
is
unworthy
in
beguiling
his
Reader
,
and
unwise
in
exposing
it
to
a
polemical
strict
debate
:
and
thinking
we
should
want
a
solid
Answer
to
so
silly
a
Sophism
,
not
to
give
it
yet
a
more
severe
check
,
haply
he
has
that
poor
excuse
in
his
favor
,
that
he
knows
not
what
he
saies
.
To
see
whether
my
Answer
be
solid
,
let
us
examine
how
solid
his
Argument
is
.
The
stress
of
it
lies
in
his
latter
Syllogism
,
whose
major
Proposition
is
,
That
Protestancy
,
or
the
doctrine
wherein
Protestants
do
differ
from
Papists
,
is
altogether
of
Points
not
Fundamental
.
This
we
allow
him
to
take
for
granted
.
Let
us
proceed
to
the
Minor
,
But
the
doctrine
of
Points
not
Fundamental
,
or
inferior
Truths
,
saies
he
,
is
fallible
doctrine
.
Stop
here
Sir
,
and
if
Justice
were
don
to
you
,
a
perpetual
stop
should
be
put
to
your
tongue
,
for
blasphemons
,
from
speaking
any
more
.
It
is
a
formal
Blasphemy
,
and
a
horrid
one
to
say
,
that
the
doctrine
of
Points
not
Fundamental
,
or
inferior
Truths
in
general
is
fallible
doctrine
.
It
is
to
say
,
that
the
Word
of
God
is
fallible
.
Remember
what
is
premis'd
a
little
before
,
and
supposed
by
your self
in
many
places
of
your
present
discourse
,
that
the
Points
called
not
Fundamental
,
are
all
those
other
divine
Verities
contained
in
the
Word
of
God
,
whether
written
in
Canonical
Scripture
,
or
deliver'd
to
us
by
Apostolical
Tradition
,
besides
the
Points
contained
in
the
Creed
;
of
equal
objective
certainty
and
truth
with
the
other
Points
.
They
are
of
a
size
,
as
you
speak
,
all
being
the
Word
of
God
,
tho
not
in
the
same
degree
of
necessity
to
be
explicitly
believed
by
all
men
.
Therefore
to
say
that
the
doctrine
of
Points
not
Fundamental
is
fallible
,
is
to
say
,
that
the
Word
of
God
is
fallible
,
which
,
without
Controversy
,
is
a
formal
Blasphemy
.
Poor
Logician
,
is
this
your
Argument
in
Ferio
,
for
which
you
thought
a
solid
Answer
could
not
be
found
?
For
a
Syllogism
in
Feri●
to
be
concluding
,
the
Premises
must
be
allowed
;
and
will
you
have
us
allow
your
Premises
,
when
one
of
them
is
found
to
be
a
formal
Blasphemy
?
But
it
seems
this
horrible
Blasphemy
did
not
fall
from
him
unawares
;
it
was
with
deliberation
.
He
goes
to
prove
it
,
and
see
how
.
The
Church
can
err
,
and
is
fallible
in
Points
not
Fundamental
,
therefore
these
Points
are
fallible
.
This
is
another
goodly
piece
of
Logic
,
which
proves
that
Points
Fundamental
are
likewise
fallible
.
Men
can
err
,
and
have
erred
in
Points
Fundamental
,
therefore
these
also
are
fallible
in
your
Dialect
.
This
is
not
to
distinguish
Subjective
fallibility
,
from
the
Objective
;
to
pass
the
imperfections
of
the
faculty
upon
the
object
.
Mr.
I.
S.
looks
upon
the
Sun
with
squint
,
or
dim
eies
,
therefore
the
Sun
is
dim
or
squint
.
The
Pope
can
err
,
and
is
fallible
in
declaring
the
Word
of
God
,
therefore
the
Word
of
God
is
fallible
.
Your
brethren
of
Clermont
Colledg
,
who
defended
in
their
Theses
,
mentioned
chap.
6.
that
the
Pope
hath
the
same
Infallibility
which
Christ
had
,
may
think
that
consequence
legal
,
The
Pope
is
fallible
about
the
Word
of
God
,
therefore
the
Word
of
God
is
fallible
,
because
the
Pope
hath
the
very
same
Infallibility
which
Christ
the
very
Word
of
God
hath
.
But
we
that
a
low
no
such
Equality
of
truth
to
men
,
cannot
take
fallibility
in
the
Word
of
God
,
for
a
consequence
of
mans
fallibility
about
it
.
From
the
foresaid
Position
,
you
proceed
to
the
second
grand
Thesis
prefixed
to
your
Chapter
,
That
Protestants
cannot
without
Blasphemy
alledg
Scripture
for
their
Tenets
.
This
is
sure
a
rare
shew
of
your
wit
,
a
product
of
your
own
invention
never
heard
of
before
.
I
confess
to
have
never
heard
the
like
:
and
thus
you
go
to
prove
it
.
Protestancy
,
or
the
points
wherein
Protestants
do
differ
from
Papists
,
is
but
a
parcel
of
fallible
doctrine
,
but
no
fallible
doctrine
can
without
Blasphemy
be
sought
for
in
Scripture
;
therefore
Protestants
cannot
without
Blasphemy
alledg
Scripture
for
their
Tenets
.
Make
of
the
Major
what
you
please
for
the
present
:
what
desperate
Proposition
is
that
of
the
Minor
,
That
no
fallible
doctrine
may
without
Blasphemy
be
sought
for
in
Scripture
?
By
this
all
the
Fathers
and
Doctors
of
the
Church
,
all
Divines
that
alledg
Scripture
for
their
several
opinions
,
which
they
do
not
pretend
to
be
infallible
,
nor
more
then
probable
opinions
,
are
guilty
of
Blasphemy
in
your
esteem
.
But
that
this
so
much
solemnized
Argument
may
not
be
altogether
useless
,
I
will
retort
it
upon
your self
with
more
force
and
less
cavil
;
proving
by
it
,
that
your
Church
is
not
the
Church
of
Christ
.
And
thus
I
argue
for
it
in
your
own
terms
.
No
Church
is
any
further
the
Church
of
Christ
,
then
as
it
teacheth
the
doctrine
of
Christ
;
but
the
Roman
Church
,
as
condistinct
from
the
Reformed
Protestant
Church
,
or
in
as
much
as
it
differs
from
it
,
doth
not
teach
the
doctrine
of
Christ
;
therefore
the
Roman
Church
as
condistinct
from
the
Reformed
Protestant
Church
,
is
not
the
Church
of
Christ
.
The
Minor
Proposition
,
That
the
Roman
Church
,
as
condistinct
from
the
Protestant
Church
,
doth
not
teach
the
doctrine
of
Christ
,
I
prove
thus
:
The
doctrine
which
the
Roman
Church
,
as
condistinct
from
the
Protestant
,
and
opposite
to
it
doth
teach
,
is
,
Popes
Infallibility
,
and
Supremacy
over
all
the
Christian
Church
,
Transubstantiation
,
Worship
of
Images
,
Invocation
of
Saints
,
Purgatory
,
Indulgences
,
half
Communion
,
Liturgy
in
an
unknown
tongue
,
prohibiting
the
people
to
read
holy
Scripture
,
&c.
all
which
I
have
declared
in
my
former
discourse
,
not
to
be
the
doctrine
of
Christ
,
but
all
contrary
to
it
,
and
in
this
present
Treatise
will
more
fully
declare
the
same
:
Therefore
the
Roman
Church
as
condistinct
from
the
Protestant
,
and
opposite
to
it
,
doth
not
teach
the
doctrine
of
Christ
,
and
consequently
is
not
the
Church
of
Christ
.
CHAP.
XI
.
A
Refutation
of
several
other
Attemts
of
Mr.
I.
S.
in
that
eighth
Chapter
.
YOU
are
prolix
in
pretending
that
Protestants
have
not
unity
of
Faith
with
Papists
.
God
forbid
they
should
agree
in
all
with
them
:
spare
bragging
that
they
claim
kindred
with
you
.
It
is
a
great
piece
of
courtesy
and
charity
in
Protestants
to
admit
kindred
with
you
,
or
allow
you
to
be
a
part
,
tho
infected
and
corrupted
,
of
the
Catholic
Church
:
a
courtesy
,
I
say
,
in
some
thing
like
that
of
Bellarmin
,
in
admitting
even
the
most
scandalously
wicked
of
men
,
Epicures
in
manners
,
and
Atheists
in
belief
to
the
Communion
of
his
Church
,
provided
they
do
but
exteriourly
own
the
Romish
Religion
,
and
Obedience
to
the
Pope
,
tho
but
for
temporal
ends
.
His
kindness
to
his
Lord
the
Pope
,
and
zeal
for
his
grandeur
,
makes
him
extend
thus
his
courtesy
.
Our
love
to
our
Lord
Christ
makes
us
admit
kindred
with
you
,
and
to
take
you
for
Members
of
the
Church
Universal
,
in
as
much
as
you
confess
with
us
,
tho
but
verbally
,
the
chief
Articles
of
his
doctrine
contained
in
the
Creed
.
You
proceed
to
exhort
Protestants
to
an
examen
of
their
Belief
,
whether
they
be
in
the
right
.
I
wish
your
party
did
comply
so
well
herein
with
their
duty
,
or
were
permitted
to
do
it
,
as
Protestants
do
,
and
are
allowed
.
Here
they
inquire
,
dispute
,
and
read
carefully
Books
for
and
against
their
Tenets
.
They
are
permitted
to
do
it
,
and
encouraged
in
it
by
their
Instructors
.
You
will
not
allow
your
people
to
read
,
dispute
,
or
doubt
at
all
of
your
Tenets
.
You
say
Protestants
are
obliged
in
conscience
to
doubt
of
their
Religion
:
while
you
tell
your
own
people
,
they
are
obliged
in
conscience
not
to
doubt
of
theirs
.
How
came
your
Church
by
this
Prerogative
?
because
't
is
unerring
,
and
unerrable
,
as
the
Title
of
your
Book
saies
,
but
the
Book
do's
not
prove
,
as
we
are
shewing
.
Why
are
Protestants
oblig'd
to
doubt
of
their
Religion
?
because
it
is
new
,
say
you
.
This
was
the
Argument
of
Pagans
,
to
stop
the
preaching
of
the
Gospel
;
more
improperly
,
and
with
less
ground
used
by
you
.
Our
Religion
is
the
Ancient
,
and
yours
the
New
,
as
we
prove
.
Where
was
our
Religion
,
say
you
,
before
Luther
?
A
question
which
for
one
too
old
should
be
cast
away
.
We
answer
,
where
yours
never
was
;
in
the
Word
of
God
,
and
in
the
true
Records
of
Primitive
Christianity
.
You
conclude
your
heterogeneous
Chapter
,
and
your
first
part
of
your
Book
,
with
mentioning
the
Treatise
or
Paper
I
penned
some
years
ago
,
in
favor
of
the
Salvation
of
Protestants
against
your
vulgar
Teachers
,
damning
all
to
hell
for
Heretics
,
without
reserve
or
distinction
.
You
say
the
doctrine
I
delivered
was
true
;
but
it
was
indiscretion
to
declare
it
in
Ireland
,
whither
I
was
sent
to
convert
Protestants
.
The
case
was
with
Papists
,
who
concerned
for
the
Salvation
of
their
Relations
and
Friends
of
the
Protestant
Communion
,
enquired
,
whether
such
believing
sincerely
they
were
in
the
right
,
never
convinced
of
the
contrary
,
and
living
religiously
in
the
fear
of
God
,
and
in
the
observation
of
his
Commandments
,
might
be
saved
.
I
answered
they
might
,
and
were
not
Heretics
,
but
Members
of
the
Catholic
Church
,
a
dignity
received
in
their
Baptism
,
and
not
to
be
lost
otherwise
,
then
by
formal
Heresy
or
Infidelity
,
whereof
they
were
not
guilty
by
the
foresaid
Supposition
.
You
say
all
is
true
,
but
't
is
not
discretion
to
declare
truth
it self
,
when
there
is
no
obligation
of
declaring
it
.
Well
,
but
was
there
not
an
obligation
upon
me
,
when
question'd
to
answer
according
to
truth
?
No
,
say
you
,
for
if
the
Inquirers
were
Papists
,
they
needed
not
to
be
instructed
in
that
truth
;
't
is
no
Fundamental
Truth
.
If
Protestants
;
they
were
not
oblig'd
to
know
it
for
the
same
reason
,
and
that
the
answer
was
an
encouragement
to
them
to
remain
as
they
were
.
A
pretty
subtilty
.
We
have
declared
before
,
how
touching
Points
not
Fundamental
,
there
may
be
pernicious
errors
.
Such
is
that
opposite
to
the
Truth
we
now
speak
of
:
an
error
subversive
of
Christian
charity
,
and
public
peace
;
a
seed
of
those
Animosities
,
Rebellion
,
and
Combustions
which
made
this
Land
unhappy
.
And
ought
not
a
sincere
Instructor
,
and
faithful
Minister
of
the
Word
of
God
,
to
oppose
this
error
?
No
,
say
you
,
because
it
was
to
encourage
Protestants
to
remain
as
they
were
,
and
not
to
come
under
the
Popes
Obedience
.
There
is
the
ground
of
your
dislike
of
me
.
Thus
indeed
stood
the
case
:
and
this
was
one
of
my
chief
reasons
to
be
dissatisfied
of
your
way
,
That
the
rule
of
my
doctrine
among
you
must
not
be
truth
,
but
the
interest
of
the
Bishop
of
Rome
,
and
the
increase
of
his
Dominion
,
whether
by
right
or
wrong
.
This
point
of
policy
or
discretion
,
as
you
call
it
,
I
refused
openly
to
learn
from
you
,
chusing
rather
to
be
of
the
Children
of
Light
,
tho
with
less
prudence
in
your
opinion
,
then
of
the
Children
of
this
World
,
by
that
elevated
point
of
prudence
you
would
teach
me
,
of
prostituting
truth
and
honesty
to
the
Popes
pleasure
and
interest
.
CHAP.
VII
.
Mr.
I.
S.
his
Answers
to
my
Objections
,
against
the
Popes
Infallibility
refuted
:
his
defence
of
Bellarmin
,
of
the
Council
of
Constance
,
and
of
Costerus
,
declared
to
be
weak
and
vain
.
OUR
Adversary
fore-seeing
what
small
assistance
he
could
have
from
Scripture
and
reason
to
maintain
his
Tenets
,
emploies
his
main
forces
in
setting
up
their
ordinary
great
engine
of
the
Popes
Infallibility
:
and
having
bestowed
the
far
greater
part
of
his
Book
upon
that
subject
,
turns
to
it
again
,
beginning
the
second
part
of
his
said
Book
with
reflexions
upon
some
of
my
Arguments
against
their
pretention
:
and
wanting
,
it
seems
,
materials
to
bring
his
Book
to
the
intended
bulk
,
repotes
much
of
what
he
said
before
:
wherein
I
will
not
imitate
him
by
repeting
my
replies
,
my
desire
being
to
abbreviate
,
as
far
as
may
consist
with
a
full
satisfaction
to
all
his
Objections
.
He
pretends
to
cast
a
mist
over
the
case
,
turning
the
usual
term
of
Popes
Infallibility
,
to
Infallibility
of
the
Church
,
and
by
Church
he
means
fraudulently
not
the
Church
Universal
truly
Catholic
and
Apostolic
,
(
to
which
I
allow
all
the
priviledges
and
assistances
of
the
Holy
Ghost
promised
to
it
in
Scripture
,
tho
he
signifies
that
he
doubts
of
my
meaning
herein
)
but
his
own
particular
Church
;
I
do
not
mean
the
Diocess
of
Rome
(
as
he
do's
wilfully
impose
upon
me
,
happily
to
gain
time
,
or
draw
us
from
the
point
)
but
the
Congregation
subject
to
the
Pope
wheresoever
extant
.
Defenders
of
a
bad
cause
do
love
such
confusion
and
obscurities
,
as
Foxes
holes
,
and
thickets
;
but
we
must
keep
him
to
the
Light
,
and
to
the
ordinary
use
of
terms
,
taking
for
Popes
Infallibility
the
same
which
he
,
or
any
of
his
Communion
attributes
to
their
Church
depending
upon
the
Pope
,
as
is
declared
above
in
the
beginning
of
the
fifth
Chapter
.
I
said
I
admired
that
Bellarmin
should
make
it
an
Argument
of
the
Popes
Infallibility
,
that
the
high
Priest
did
bear
in
his
Breast-plate
two
Hebrew
words
,
signifying
Doctrine
and
Truth
.
I
questioned
whether
he
believed
all
those
high
Priests
,
even
Caiphas
condemning
Christ
,
to
be
infallible
in
their
judgments
.
Mr.
I.
S.
to
relieve
Bellarmin
,
endeavors
to
autorize
the
Affirmative
,
and
to
that
of
Caiphas
sa●es
nothing
,
and
so
gives
us
leave
to
think
that
he
held
him
also
infallible
,
according
to
that
rule
,
qui
tacet
consentire
videtur
.
By
which
we
have
this
further
notice
of
Mr.
I.
S.
his
singular
doctrine
,
that
he
finds
Caiphas
infallible
in
his
judgment
passed
against
the
life
of
our
Saviour
,
and
taxes
me
with
ignorance
for
not
knowing
so
much
.
I
accused
them
of
making
the
Pope
Arbiter
and
supreme
Judg
over
Gods
Laws
.
So
Bellarmin
,
lib.
4.
de
Rom.
Pont.
c.
5.
sticketh
not
to
say
,
That
if
the
Pope
did
command
Vices
,
and
prohibit
Virtues
,
the
Church
would
be
obliged
to
believe
Vice
to
be
good
,
and
Virtue
bad
.
And
the
Council
of
Constance
commanded
the
Decrees
of
Popes
to
be
preferr'd
before
the
Institutions
of
Christ
,
since
having
confessed
that
our
Saviour
did
ordain
the
Communion
under
both
kinds
to
the
Laity
,
and
that
the
Apostles
did
practice
it
,
they
command
it
should
be
given
for
the
future
but
in
one
kind
,
alledging
for
reason
,
that
the
precedent
Popes
and
Church
did
practice
it
so
.
Which
is
to
extol
the
Decrees
of
Popes
,
above
them
of
Christ
.
As
,
if
the
Laws
of
England
were
not
to
be
understood
or
practiced
in
Ireland
,
but
according
to
the
will
and
declaration
of
the
King
of
France
,
certainly
the
King
of
France
would
be
deemed
of
more
power
in
Ireland
,
then
the
King
of
England
,
and
the
People
more
his
subjects
.
To
that
of
Bellarmin
you
say
,
he
spoke
of
Vices
and
Virtues
when
there
is
a
doubt
of
their
being
such
;
for
example
,
if
there
should
arise
a
doubt
of
Usury
's
being
a
Vice
,
and
in
that
case
the
Pope
should
command
Usury
to
be
practiced
,
we
should
be
obliged
to
practice
Usury
.
Herein
Sir
you
allow
us
all
that
we
pretended
,
and
you
confess
what
we
condemned
in
Bellarmin
.
I
could
alledg
many
Texts
of
Scripture
,
supposing
and
affirming
Usury
to
be
a
Vice
.
But
you
spare
me
that
labour
,
presupposing
,
that
Vsury
of
it self
is
a
Vice
of
its
nature
bad
,
(
Per
se
malum
,
)
and
that
you
all
know
it
to
be
such
;
and
notwithstanding
that
knowledg
,
and
Gods
declaration
in
Scripture
,
you
say
if
the
Pope
should
command
Usury
to
be
practiced
,
we
should
be
obliged
to
practice
it
.
And
so
it
is
indeed
with
you
both
in
Usury
and
other
Vices
.
We
know
all
that
Rebellion
is
a
sin
,
and
soodious
to
God
,
that
in
Scripture
it
is
compared
to
Witchcraft
and
Idolatry
,
1
Sam.
xv
.
23.
But
if
the
Pope
should
command
you
to
rebel
against
your
King
for
Religions
sake
(
forsooth
,
)
then
would
you
be
obliged
to
rebel
against
him
;
because
(
say
you
,
with
Bellarmin
)
in
dubious
Cases
the
Church
is
obliged
to
obey
the
Pope
.
Men
are
apt
to
doubt
of
their
duties
,
and
the
Devil
is
ready
to
stir
such
doubts
in
them
.
Thus
he
wrought
the
first
Rebellion
in
Paradise
,
Cur
praecepit
vobis
Deus
,
&c.
Why
hath
God
said
ye
shall
not
eat
of
every
tree
of
the
Garden
?
And
if
the
Pope
comes
out
declaring
,
that
it
is
lawful
and
religious
to
rebel
,
you
must
practice
accordingly
:
tho
Scripture
and
reason
makes
you
know
,
that
Rebellion
is
an
heinous
vice
.
This
is
the
great
power
of
the
Pope
you
teach
,
to
metamorphose
vice
into
virtues
,
and
virtues
to
vices
.
It
is
a
common
boast
of
your
stout
Bigots
to
say
,
that
if
the
Pope
did
prohibit
them
to
say
the
Lords
Praier
,
Our
Father
,
&c.
they
would
not
say
it
,
tho
Christ
did
order
them
to
pray
so
.
To
that
of
the
Council
of
Constarce
,
you
say
,
it
is
false
,
that
they
alledged
no
other
reason
for
prohibiting
the
Cup
to
the
Laity
,
then
the
Decrees
of
precedent
Popes
.
You
affirm
,
they
alledged
also
for
reason
,
the
example
of
Christ
and
his
Apostles
,
who
gave
it
in
one
kind
:
whereby
it
appears
you
did
not
read
the
Council
.
Read
the
thirteenth
Session
of
it
,
where
this
matter
is
handled
,
and
there
you
shall
find
no
montion
of
Christ
and
his
Apostles
,
to
have
given
the
Sacrament
in
one
kind
;
but
the
contrary
is
supposed
,
as
appears
by
these
words
of
the
Decree
,
Quod
licet
in
Primitiva
Ecclesia
hujusmodi
Sacramentum
reciperetur
à
fidelibus
sub
utraque
specie
,
postea
à
conficientibus
sub
utraque
,
&
à
Laicis
tantummodo
sub
specie
panis
suscipiatur
.
That
tho
the
Sacrament
of
Communion
in
the
Primitive
Church
was
received
by
the
faithful
under
both
kinds
,
for
the
future
it
is
to
be
received
by
the
Priests
consecrating
under
both
kinds
,
and
by
the
Laity
only
under
the
Species
of
Bread
.
It
is
therefore
from
your self
you
say
,
that
Christ
and
the
Apostles
did
administer
it
to
the
Laity
under
one
kind
,
and
the
Council
do's
not
pretend
to
know
so
much
,
only
alledges
the
custom
formerly
introduced
,
saying
,
Vnde
cum
hujusmodi
consuetudo
ab
Ecclesia
&
Sanctis
patribus
rationabiliter
introducta
&
diutissime
observata
sit
,
habenda
est
pro
lege
.
That
this
custom
being
reasonably
introduced
,
and
long
time
observed
by
the
Church
and
holy
Fathers
,
it
is
to
be
taken
for
a
Law
.
Here
you
see
no
mention
made
of
Christ
or
the
Apostles
to
have
don
so
,
as
you
say
.
Upon
what
ground
,
you
do
not
tell
us
;
you
will
have
it
taken
upon
your
credit
.
By
saying
that
I
may
flatter
the
Lord
Lieutenant
of
Ireland
,
by
telling
him
,
he
hath
more
power
in
this
Kingdom
then
the
King
his
Master
,
in
whose
place
and
name
he
acts
,
because
I
accused
you
of
giving
more
power
to
the
Pope
then
to
God
,
by
these
priviledges
of
giving
to
divine
Law
what
sense
he
pleases
,
and
overthrowing
the
Ordinances
of
Christ
to
set
up
his
own
;
by
this
your
expression
,
I
say
,
you
are
twice
criminal
in
a
hainous
degree
.
First
,
for
imagining
it
should
be
a
way
to
flatter
my
Lord
Lieutenant
of
Ireland
,
to
say
,
he
had
more
power
in
Ireland
then
the
Kings
Majesty
,
which
he
could
not
hear
without
horror
and
indignation
.
Secondly
,
for
the
falsehood
of
your
supposition
to
frame
your
parity
.
When
or
where
did
the
Lord
Lieutenant
of
Ireland
say
,
that
notwithstanding
the
King
of
England
did
ordain
this
,
or
that
,
for
the
Government
of
Ireland
,
himself
would
order
the
contrary
;
as
your
pretended
Vicar
of
Christ
said
in
the
Council
of
Constance
now
mention'd
,
that
notwithstanding
Christ
did
order
the
Communion
to
be
given
in
both
kinds
to
the
Laity
,
he
did
order
himself
the
contrary
?
And
all
this
senseless
and
groundless
extravagancy
you
run
upon
,
only
to
find
occasion
of
talking
to
us
of
a
halter
,
after
your
wonted
grave
and
modest
s●●le
.
But
being
convinced
of
a
false
accusation
,
you
deserve
,
by
the
law
of
retaliation
,
the
punishment
due
to
the
crime
you
do
so
falsly
impose
upon
us
.
Certainly
that
of
the
ducking-stool
will
appear
in
all
good
judgments
both
due
and
necessary
to
so
foul
a
mouth
.
Another
Example
.
I
produced
of
your
extolling
Papal
Laws
above
the
Divine
,
in
the
case
of
Costerus
,
saying
,
It
s
a
greater
sin
in
a
Priest
to
marry
,
then
to
keep
a
Concubine
,
the
former
being
but
a
transgression
of
a
Papal
Law
,
the
second
of
a
Divine
.
You
answer
,
p.
173.
that
tho
it
be
but
a
Papal
Law
,
that
Priests
should
vow
chastity
,
yet
the
vow
being
made
,
it
is
a
trangression
of
Divine
Law
to
violate
it
.
Consult
your
Casuists
Sir
,
and
you
shall
find
them
all
say
,
that
a
vow
made
in
any
matter
opposite
to
Gods
orders
,
is
null
or
invalid
.
There
is
an
order
of
God
intimated
by
St.
Paul
to
the
unmarried
,
that
if
they
cannot
contain
,
let
them
marry
,
1
Cor
7.9
.
Possible
it
is
,
that
a
Priest
should
find
by
experience
,
that
he
cannot
contain
.
This
you
will
not
deny
.
Then
the
vow
appears
to
be
null
,
because
by
it
was
promised
a
thing
contrary
to
that
order
of
God
intimated
by
St.
Paul
:
and
consequently
the
obligation
of
it
ceaseth
;
only
the
Popes
Law
prohibiting
Priests
to
marry
urgeth
.
To
it
is
opposite
that
other
intimated
to
the
unmarried
:
if
they
cannot
contain
,
let
them
marry
.
Which
of
these
Laws
or
Orders
must
be
observed
?
If
you
say
the
Popes
Law
,
as
Costerus
do's
;
then
follows
the
Conclusion
,
that
you
prefer
the
Popes
Laws
to
those
of
God
.
You
may
exclaim
at
this
;
but
you
see
the
Premises
containing
in
them
the
Conclusion
,
is
inbred
undenied
doctrine
among
you
.
CHAP.
XIII
.
Our
Adversary
his
foul
and
greater
Circle
committed
,
pretending
to
rid
his
claim
to
infallibility
from
the
censure
of
a
Circle
.
His
many
absurdities
,
and
great
ignorance
in
the
pursuit
of
this
attempt
discovered
.
A
better
resolution
of
Faith
proposed
according
to
Protestant
Principles
.
I
accused
our
Adversaries
of
a
Circle
committed
in
their
pretence
to
Infallibility
,
because
they
prove
it
by
Scripture
,
and
the
Infallibility
of
Scripture
they
prove
by
the
infallibility
of
their
Church
,
which
is
to
go
still
round
in
a
Circle
.
Mr.
I.
S.
to
wind
himself
out
of
this
Circle
,
presents
to
us
a
resolution
of
his
Faith
,
containing
in
it
a
greater
Circle
,
or
many
Circles
together
.
Having
premised
some
trivial
notions
touching
the
obscurity
of
Faith
,
and
evidence
of
credibility
required
to
the
assent
of
it
,
he
falls
on
extolling
the
power
and
aptness
of
Miracles
to
beget
such
credibility
,
reducing
all
to
the
advantage
of
the
Roman
Church
,
authorized
with
Miracles
,
as
he
pretends
:
and
from
page
180.
he
enters
into
his
resolution
of
Faith
thus
.
You
ask
why
I
beleive
the
Trinity
?
I
answer
because
God
hath
revealed
it
.
You
ask
why
I
believe
that
God
revealed
it
?
I
answer
,
because
the
Church
by
which
God
speaks
tells
us
so
.
You
ask
why
I
beleive
that
God
speaks
by
the
Church
?
I
must
not
answer
because
the
Scripture
says
it
;
neither
must
I
answer
,
that
I
beleive
God
to
speak
by
the
Church
,
because
she
works
Miracles
.
Here
I
am
to
doubt
whether
this
be
the
same
man
that
spoke
to
us
a
little
before
,
p.
177.
and
more
at
large
,
p.
102.
extolling
the
force
of
Miracles
to
beget
an
evidence
of
Credibility
in
the
proposer
of
divine
Verities
;
or
another
of
his
Auxiliaries
,
that
came
in
his
place
to
carry
on
the
work
,
without
regard
to
what
the
former
said
.
But
whoever
he
be
,
let
us
see
how
he
disputes
against
Miracles
:
If
the
Miracles
be
absolutely
evident
,
says
he
,
they
can
be
no
motive
of
Faith
,
which
is
of
its
own
nature
obscure
:
and
if
they
be
but
morally
evident
Miracles
,
they
can
not
be
the
motive
,
because
the
motive
of
Faith
must
be
infallible
.
How
blind
is
the
attemt
of
this
Man
against
Miracles
?
how
destructive
of
his
own
purpose
?
How
absurd
and
ridiculous
his
argument
against
Miracles
,
I
have
declared
above
in
Chap.
9.
whither
I
remitt
the
Reader
.
Now
let
us
see
this
mysterious
work
of
our
Adversary
go
on
.
Having
excluded
Miracles
from
ascertaining
us
of
the
credibility
of
the
Church
proposing
doctrines
to
us
,
he
tells
us
how
we
must
answer
that
question
,
Why
I
beleive
that
God
speaks
by
the
Church
:
and
it
must
be
thus
,
because
the
Church
,
by
which
God
speaks
,
says
that
God
speaks
by
her
,
and
I
am
obliged
to
beleive
be
speaks
by
her
,
because
he
doth
credit
her
with
so
many
Miracles
,
and
supernatural
marks
,
which
makes
it
evidently
credible
,
that
he
doth
speak
by
her
.
If
it
be
the
same
Man
that
wrote
the
whole
page
,
it
cannot
but
appear
a
wonder
,
that
having
employed
his
skill
a
few
lines
before
,
in
weakning
the
force
of
Miracles
to
ground
the
infallibility
of
the
Church
on
,
he
should
now
take
up
the
same
Miracles
for
his
ultimate
reason
of
beleiving
in
the
Church
.
As
a
nice
Man
,
who
throwing
away
the
paring
of
his
apple
,
and
checking
his
companion
for
eating
his
without
paring
,
fell
immediatly
after
upon
eating
the
paring
he
threw
away
.
To
cast
a
patch
upon
this
foul
breach
of
coherence
in
reasoning
,
our
Adversary
shuffles
in
a
distinction
betwixt
the
motive
of
our
act
of
Faith
,
and
the
motive
of
our
obligation
of
beleiving
,
which
indeed
is
nothing
else
at
the
present
then
Culicem
excoriare
,
to
flay
a
flea
,
after
much
ado
to
do
nothing
.
The
present
question
immediatly
proposed
is
,
why
am
I
to
beleive
that
God
speaks
by
the
Church
?
the
only
reason
he
gives
for
beleiving
in
the
Church
,
is
Miracles
.
What
needs
that
distinction
of
motive
to
my
beleif
,
and
motive
to
my
acknowledgment
of
obligation
to
beleive
?
the
same
reason
that
makes
me
beleive
,
intimates
to
me
my
obligation
of
beleiving
.
The
primitive
Christians
who
heard
the
Apostles
preach
,
and
saw
their
Miracles
,
knew
nothing
of
these
distinctions
.
Seing
those
Servants
of
God
confirm
their
doctrine
with
Miracles
,
they
beleived
God
spake
by
them
,
and
for
the
same
reason
or
motive
thought
themselves
obliged
to
beleive
them
.
If
we
have
the
same
Faith
that
the
primitive
Christians
of
Jerusalem
and
Antioch
had
,
as
Mr.
I.
S.
says
,
p.
183.
why
shall
not
we
go
the
same
way
to
beleive
as
they
did
?
But
our
Adversary
is
upon
a
design
of
imposing
upon
us
a
Faith
which
the
Apostles
did
not
teach
,
which
he
discovers
clearly
(
tho
happily
not
so
much
to
his
own
knowledg
)
p.
184.
in
those
remarkable
words
:
The
cheif
and
last
motive
,
whereupon
our
Faith
must
rest
,
is
the
Word
of
God
speaking
to
us
by
the
Church
.
The
Church
,
I
say
,
by
which
God
actually
in
this
present
Age
speaks
unto
us
;
for
we
do
not
beleive
because
God
did
speak
in
the
first
,
second
or
third
Age
by
the
Church
,
&c.
Here
you
see
,
Reader
,
a
plain
Confession
of
the
great
guilt
of
the
Roman
Church
,
deserving
the
most
severe
resentment
of
all
true
Christians
,
that
glorious
,
truly
Catholic
,
Apostolic
and
holy
Church
of
the
primitive
Ages
excluded
from
the
office
of
being
Mistress
of
our
beleif
,
and
the
Church
of
this
corrupt
Age
,
governed
by
the
most
corrupt
Court
in
the
World
(
if
we
are
to
beleive
them
that
are
best
acquainted
with
it
)
that
of
Rome
,
substituted
in
her
place
:
And
as
this
is
proposed
by
our
Adversary
without
any
proof
,
so
it
ought
to
be
rejected
by
all
true
Christians
with
indignation
.
Only
I
will
reflect
upon
the
inconsequence
of
the
Man
,
and
how
farr
he
is
from
his
purpose
of
ridding
himself
from
a
Circle
in
resolving
his
Faith
.
All
that
great
Labyrinth
he
works
from
p.
176.
to
p.
184.
in
order
to
declare
his
procedure
to
each
act
of
Faith
,
and
able
to
puzzle
the
best
understanding
,
will
certainly
be
requisite
in
his
opinion
to
proceed
to
this
last
act
of
Faith
,
which
he
will
have
to
be
the
guide
of
all
others
,
that
the
Roman
Church
of
this
Age
is
infallible
in
teaching
what
we
ought
to
beleive
.
This
being
,
as
he
says
,
an
act
of
divine
Faith
,
I
mean
,
that
the
Pope
with
a
Generall
Council
,
such
as
that
of
Trent
,
is
infallible
in
proposing
matters
of
Faith
,
how
shall
he
go
about
to
resolve
his
Faith
upon
this
particular
point
?
Certainly
thus
,
according
to
his
former
discourse
:
I
beleive
that
the
present
Church
governed
by
the
Pope
of
Rome
in
the
Councill
of
Trent
is
infallible
,
and
God
speaks
by
her
,
because
the
Church
by
which
God
speaks
,
says
,
that
God
speaks
by
her
,
and
I
am
obliged
to
beleive
that
God
speaks
by
her
,
because
he
credits
her
by
so
many
Miracles
,
and
supernaturall
marks
,
which
makes
it
evidently
credible
that
he
doth
speak
by
her
.
These
are
Mr.
I.
S.
his
own
words
,
and
his
Confession
of
Faith
set
down
in
the
181.
page
of
his
Book
.
And
while
the
Reader
reckons
how
many
Circles
he
committs
here
,
endeavouring
to
rid
himself
of
one
,
I
ask
of
him
where
be
those
Miracles
wrought
by
the
Fathers
of
the
Councill
of
Trent
,
and
the
Popes
moderating
in
it
,
to
breed
in
me
an
evidence
of
credibility
that
God
spake
by
their
mouth
,
as
the
Christians
of
Jerusalem
and
Antioch
saw
the
Apostles
work
for
believing
that
God
spake
by
them
;
being
he
says
I
must
take
the
objects
of
Faith
upon
credit
of
the
present
Church
,
and
that
credit
must
be
grounded
upon
Miracles
and
supernaturall
marks
appearing
for
it
?
Will
he
have
us
prefer
his
forg'd
Miracles
in
favour
of
his
newcoin'd-Faith
,
to
those
wrought
by
the
Apostles
in
confirmation
of
the
Faith
preached
by
them
?
Turn
,
Reader
,
to
what
I
said
to
this
purpose
in
the
9.
Chapter
of
this
Treatise
.
The
more
I
consider
this
resolution
of
Mr.
I.
S.
his
Faith
,
the
less
I
find
in
it
of
resolution
,
and
the
more
Circles
and
obscurities
.
Now
I
enquire
of
him
further
,
why
doth
he
exclude
the
Church
of
the
first
,
second
,
and
third
Age
from
the
office
of
declaring
Gods
will
and
word
to
us
?
He
answers
,
because
the
declarations
of
that
ancient
Church
are
known
to
us
onely
by
tradition
,
and
tradition
,
says
he
,
is
not
the
motive
,
but
the
Rule
of
our
belief
.
All
this
he
must
say
of
the
Council
of
Trent
,
or
the
Church
represented
in
it
of
this
Age
;
that
alone
,
and
not
the
Pope
out
of
it
,
must
be
in
his
doctrine
our
infallible
Teacher
.
Now
further
,
Is
not
the
doctrin
of
the
Council
of
Trent
proposed
to
us
as
a
Rule
of
our
Faith
of
equal
value
and
autority
with
the
written
word
of
God
,
both
proceeding
from
the
Holy
Ghost
?
they
say
it
is
:
Is
not
moreover
that
doctrine
known
to
us
only
by
tradition
?
certainly
it
is
.
I
have
no
notice
of
it
,
nor
can
I
have
but
by
relation
of
others
,
and
they
of
no
more
credit
with
me
,
but
rather
of
far
less
,
then
those
Venerable
Writers
that
relate
to
us
the
doctrine
of
the
primitive
Church
.
Are
there
not
Controversies
dayly
,
and
endless
about
the
sense
and
meaning
of
the
Councill
of
Trent
,
as
well
as
about
the
more
ancient
Councils
?
witness
the
dismall
broyls
betwixt
Jesuists
,
Jansenists
,
and
Dominicans
.
Where
is
now
Mr.
I.
S.
his
living
infallible
Judg
?
The
Councill
of
Trent
,
and
the
Popes
governing
it
,
are
dead
and
gon
.
The
Pope
now
living
,
or
any
Councill
he
can
congregate
,
less
than
a
general
one
,
is
not
an
infallible
Judg.
Who
then
will
ascertain
him
?
will
he
have
a
generall
Councill
congregated
for
the
resolution
of
his
Faith
in
every
doubt
that
comes
into
his
head
?
How
shall
we
be
sure
that
Pope
Innocent
and
Alexander
did
not
err
in
their
definition
of
the
great
debate
with
the
Jansenists
?
Their
definition
not
being
in
a
general
Council
cannot
be
to
us
a
warrant
of
security
in
Mr.
I.
S.
his
opinion
.
The
Jansenists
will
triumph
at
this
:
and
will
that
please
them
at
Rome
,
and
Paris
?
while
Mr.
I.
S.
agrees
with
them
upon
this
particular
,
I
ask
further
.
Tho
a
General
Council
were
congregated
now
to
that
effect
,
such
as
that
of
Trent
,
to
ascertain
us
of
the
Articles
defined
against
Jansenius
,
how
shall
I
be
sure
that
God
speaks
by
such
a
Council
,
or
the
Church
represented
in
it
?
thus
in
Mr.
I.
S.
his
dialect
:
because
the
Church
by
which
God
speaks
says
that
God
speaks
by
her
,
because
he
doth
credit
her
by
so
many
Miracles
and
supernatural
marks
,
which
makes
it
evidently
credible
,
that
he
doth
speak
by
her
.
Well
,
and
where
be
those
Miracles
and
supernatural
marks
assisting
this
Council
present
,
to
ascertain
us
that
God
speaks
by
it
?
are
you
sure
to
find
them
at
hand
when
the
Council
is
joined
?
likely
you
are
upon
the
experience
of
coining
Miracles
,
when
occasion
requires
it
.
By
this
,
Reader
,
you
may
see
how
little
Mr.
I.
S.
hath
don
,
after
so
much
ado
,
to
resolve
his
Faith
without
a
Circle
.
How
rash
his
assurance
was
,
that
Protestants
will
never
resolve
theirs
without
such
a
fault
,
I
will
now
shew
briefly
.
The
Faith
of
Protestants
is
that
contain'd
in
Canonical
Scripture
,
as
he
often
supposes
;
my
Faith
touching
each
point
of
those
contained
in
Scripture
,
I
resolve
thus
.
I
believe
the
Son
of
God
was
made
Man
,
because
I
find
it
written
in
the
holy
Scripture
.
I
believe
what
is
written
in
the
holy
Scripture
,
because
it
is
the
infallible
Word
of
God
.
And
I
believe
it
is
the
Word
of
God
because
the
Apostles
preaching
it
did
confirm
it
with
such
Miracles
and
Wonders
as
only
God
could
work
.
And
finally
that
the
Apostles
did
deliver
the
Doctrine
contained
in
Scripture
,
and
did
confirm
it
with
Miracles
,
I
beleive
in
force
of
universal
tradition
,
according
to
that
celebrated
notion
of
it
,
delivered
by
Vincentius
Lyrinensis
,
quod
ubique
,
quod
semper
,
quod
apud
omnes
est
creditum
;
what
was
alwaies
,
in
all
places
,
and
by
all
Christians
received
and
believed
,
is
to
be
taken
for
Universal
and
Apostolical
Tradition
.
This
common
consent
of
Christians
making
up
universal
Tradition
we
have
in
what
is
unanimously
delivered
by
the
ancient
Fathers
,
and
declared
in
the
first
general
Councils
of
those
more
holy
and
sincere
primitive
times
.
Thither
I
go
to
take
up
my
belief
,
as
to
streams
immediatly
proceeding
from
the
Fountain
of
Grace
,
with
more
pleasure
and
satisfaction
,
then
to
the
muddy
Waters
of
doctrine
delivered
by
the
Church
of
Rome
of
this
corrupt
Age
,
past
through
so
many
hands
defiled
with
ambition
,
avarice
,
and
other
earthly
passions
repugnant
to
sincerity
:
of
which
we
have
too
much
assurance
.
CHAP.
XIV
.
A
Reflection
upon
the
perverse
Doctrine
contained
in
the
resolution
of
Faith
proposed
to
us
by
Mr.
I.
S.
and
the
pernicious
and
most
dangerous
consequences
of
it
.
IT
is
a
Providence
of
God
,
and
the
great
force
of
truth
,
that
our
Adversaries
should
forget
themselves
sometimes
,
and
discover
their
wicked
intentions
,
covered
under
sacred
pretexts
.
All
their
Novelties
they
frequently
set
forth
under
the
venerable
cloak
of
Antiquity
.
It
is
a
glory
of
humility
,
says
S.
Bernard
,
that
Pride
should
wear
a
cloak
of
it
,
to
be
in
esteem
:
Gloriosa
res
humilitas
qua
se
vestire
solet
Superbia
ne
evilescat
;
and
so
it
is
a
glory
of
Antiquity
that
Novellers
should
pretend
credit
to
their
inventions
,
by
casting
on
them
a
color
of
Antiquity
.
It
is
very
frequent
with
the
Romanists
to
use
this
stratagem
,
to
cloak
their
new
Decrees
with
the
venerable
name
of
ancient
Canons
,
to
call
their
Church
,
ancient
Church
,
tho
composed
of
Novelties
,
where
it
opposes
the
Reformed
.
Mr.
I.
S.
hath
bin
pleased
to
unmask
his
Church
herein
to
us
,
declaring
that
the
ultimate
ground
,
and
motive
of
their
belief
,
and
their
Proselytes
,
must
not
be
the
Testimony
of
that
sacred
primitive
Church
govern'd
by
Christ
himself
,
and
his
blessed
Apostles
;
but
the
Testimony
of
the
present
Church
of
Rome
,
infected
with
the
corruptions
which
the
World
knows
,
and
both
friends
and
foes
do
see
and
cry
against
with
universal
scan●al
.
Besides
the
perversness
of
this
Doctrine
,
obvious
to
every
one
that
will
not
blind
himself
wilfully
,
taking
from
our
sig●t
and
view
the
sweet
and
comfortable
face
of
primitive
Christianity
,
and
willing
us
only
to
attend
the
foul
and
abominable
practices
of
the
Roman
Court
,
calling
it self
Church
,
and
even
the
Catholic
,
Universal
,
and
only
Church
,
to
the
offence
and
scandal
of
all
sincere
and
knowing
Men
;
Besides
the
perversity
of
this
Doctrine
,
the
dangerous
consequences
of
it
are
much
to
be
considered
;
for
preventing
the
growth
of
this
destructive
Seed
.
First
,
it
followeth
hence
that
as
there
is
no
end
of
Disputes
and
Controversies
among
Men
(
nor
any
is
like
to
be
,
)
so
there
will
be
no
end
of
coining
new
Articles
of
Faith
,
all
tending
to
the
encrease
of
power
and
splendor
of
the
Pope
and
his
Court
,
tho
at
the
expences
of
disturbance
,
and
destructions
to
Men
,
Cities
,
Provinces
and
Kingdoms
,
as
often
happen'd
.
This
to
be
their
aim
,
under
the
pretence
of
exalting
and
propagating
the
Faith
of
Christ
,
appears
by
the
next
attemt
of
Mr.
I.
S.
in
favor
of
the
Popes
supremacy
,
to
be
examined
in
the
Chapter
next
following
.
Having
established
the
Pope
,
and
his
present
Church
(
as
he
conceives
)
in
the
possession
of
infallible
Judges
in
matters
of
Faith
,
the
next
point
he
takes
in
hand
to
establish
,
as
the
chiefest
of
his
concern
,
is
the
Popes
supremacy
,
and
absolute
power
over
all
Christians
,
directly
forfooth
spirituals
,
but
effectively
in
their
temporal
concerns
;
as
many
powerful
Princes
,
Kingdoms
and
provinces
have
experienced
to
their
woe
.
These
two
great
Prerogatives
of
absolute
power
over
all
Christians
,
and
of
infallibility
in
his
Decrees
,
such
as
none
may
oppose
or
mutter
against
,
being
established
in
the
Pope
,
what
security
can
people
or
Princes
have
of
their
Liberties
or
Possessions
,
if
liable
to
be
censured
Heretics
,
if
they
do
not
receive
and
submit
to
any
thing
the
Pope
will
be
pleased
to
decree
and
declare
for
an
article
of
Faith
,
and
being
thus
censured
,
to
have
their
Liberties
and
Lands
seiz'd
upon
,
and
taken
from
them
,
by
any
that
will
have
force
to
do
it
?
Next
we
are
to
consider
the
dangerous
consequences
of
this
Doctrine
in
the
daily
extent
of
the
Popes
power
and
autority
,
by
his
Emissaries
and
flatterers
.
Hitherto
they
were
contented
to
assert
his
infallibility
in
matters
of
Right
,
now
of
late
they
extend
it
to
matters
of
Fact
,
as
appears
in
the
famous
Thesis
of
the
Parisian
Jesuits
,
declared
above
in
the
ninth
Chapter
.
And
tho
another
party
opposed
that
assertion
of
theirs
,
as
mentioned
in
the
place
aforesaid
,
all
men
know
how
litle
success
any
may
expect
to
have
in
the
Roman
Judicature
,
against
such
as
will
engage
in
exalting
and
extending
the
power
and
authority
of
the
Pope
,
and
so
the
Jesuits
have
not
only
obtained
a
censure
of
heresy
and
blasphemy
,
&c.
agaist
the
Doctrine
of
Cornelius
Jansenius
,
where
the
debate
was
in
matter
of
right
,
but
another
arising
touching
the
fact
;
whether
Jansenius
did
indeed
deliver
such
a
Doctrine
.
They
obtained
wise
from
the
succeeding
Pope
Alexander
the
7th
a
Bull
and
Decree
no
less
peremtory
,
touching
the
fact
,
declaring
the
said
Propositions
censured
by
his
Predecessor
to
be
really
contain'd
in
Jansenius
his
Book
,
and
,
(
which
is
more
wonderful
he
should
know
)
in
the
sense
intended
by
Jansenius
.
The
foresaid
sworn
defenders
and
exalters
of
the
Popes
autority
have
defended
publicly
,
that
we
are
to
believe
with
divine
Faith
,
the
said
declaration
of
the
Popes
against
Jansenius
,
as
well
in
matter
of
right
as
fact
,
to
be
infallible
,
by
these
notable
words
,
Fide
divinâ
credi
potest
librum
cui
titulus
Augustinus
Jansenii
esse
haereticum
,
&
quinque
Propositiones
ex
eo
decerptas
esse
Jansenii
,
&
in
sensu
Jansenii
damnatas
:
that
the
Book
intitled
the
Augustin
of
Jansenius
is
heretical
,
and
the
five
Propositions
which
are
gathered
out
of
it
,
are
Jansenius's
,
and
in
the
sense
of
Jansenius
condemned
.
And
there
is
no
reason
but
we
may
expect
a
command
of
believing
the
Popes
infallibility
in
this
latter
kind
in
matter
of
fact
,
as
formerly
intimated
in
matters
of
right
.
And
if
this
be
established
,
that
the
Pope
is
infallible
also
in
matters
of
fact
:
and
if
he
be
pleased
to
declare
that
any
of
us
in
particular
is
an
heretic
,
or
hath
delivered
an
heretical
Proposition
,
Woe
be
to
him
so
declared
a
heretic
by
the
Pope
.
All
Christians
,
subject
to
the
Pope
,
must
take
him
for
an
heretic
,
and
proceed
against
him
accordingly
with
all
those
severities
inflicted
by
Canons
against
Heretics
.
Mr.
I.
S.
accuses
me
to
the
Lord
Licutenant
of
Ireland
that
I
should
have
said
,
that
there
is
no
salvation
in
the
Catholic
hurch
:
a
proposition
,
in
my
own
opinion
,
heretical
and
blasphemous
taken
in
its
proper
literal
and
right
sense
(
not
to
take
notice
of
some
crooked
improper
sense
,
which
Mr.
I.
S.
may
pretend
,
and
may
render
my
discourse
obscure
.
)
This
testimony
so
evidently
false
he
imposes
upon
me
,
my
Book
being
extant
in
the
hands
of
many
hundred
men
,
and
my self
living
to
declare
the
false-hood
of
it
yet
his
confidence
is
such
,
that
having
no
evidence
,
nor
as
much
as
attemted
,
to
prove
the
truth
of
his
accusation
,
he
will
have
my
Lord
Lieutenant
to
proceed
to
the
utmost
severity
against
me
,
commanding
me
to
be
burned
for
blasphemous
.
Ill
may
he
expect
from
his
Excellency
so
unjust
and
rash
a
judgment
:
but
how
far
he
may
speed
in
Rome
with
the
same
accusation
,
tho
false
,
I
may
not
know
.
Of
their
integrity
,
proceeding
to
judgement
without
hearing
the
parties
,
I
can
have
no
assurance
.
If
they
declare
me
for
Author
of
the
Proposition
imposed
upon
me
by
Mr.
I.
S.
That
in
the
Catholic
Church
there
is
no
salvation
,
and
consequently
guilty
of
heresy
and
blasphemy
,
and
all
must
take
their
declaration
therein
for
infallible
,
according
to
that
increase
of
infallibility
in
matters
of
fact
ascribed
of
late
to
the
Pope
by
his
prime
Favorites
:
what
mischief
may
not
I
expect
from
all
those
who
think
it
a
special
service
of
God
to
destroy
Hereties
?
But
my
particular
concern
is
not
of
so
great
a
force
to
declare
the
enormity
or
danger
of
this
consequence
.
He
accuses
the
whole
Church
of
Protestants
of
heresy
and
blasphemy
in
a
high
degree
,
saying
it
s
their
common
doctrine
,
that
it
is
impossible
to
keep
Gods
Commandments
:
which
proposition
in
its
literal
full
sense
is
certainly
heretical
and
blasphemous
,
for
derogatory
of
Gods
justice
and
goodness
,
and
diametrically
opposite
to
the
doctrine
of
Christ
,
as
I
have
declared
in
the
8th
Chapter
;
where
also
I
have
shewed
how
falsely
such
a
doctrine
is
imposed
upon
the
whole
Church
of
England
.
But
if
our
Adversary
gets
a
definition
of
the
Pope
that
we
are
in
effect
guilty
of
that
error
,
in
what
condition
shall
we
stand
with
our
neighbors
?
our
innocency
in
the
case
will
not
availe
.
What
if
Mr.
I.
S.
or
other
like
him
,
would
accuse
some
great
Christian
Prince
of
heresy
,
tho
with
as
little
truth
as
we
have
seen
his
accusation
of
me
,
and
of
the
Church
of
England
,
now
mentioned
to
have
proceeded
?
But
if
the
malice
of
neighbors
,
hunting
after
the
Lands
of
such
a
Prince
,
and
of
his
Subjects
disposed
to
rebell
against
him
,
should
join
to
accuse
him
of
heretical
pravity
,
and
the
Pope
thereby
should
proceed
to
deliver
his
infallible
judgment
,
touching
such
a
Prince
,
to
be
an
heretic
in
effect
,
in
what
miserable
condition
must
that
Prince
be
for
credit
and
interest
,
to
be
taken
by
all
men
for
an
undoubted
heretic
?
his
Subjects
absolved
from
their
Allegiance
to
him
,
and
his
Lands
exposed
to
the
prey
of
any
stronger
hand
autorized
by
the
Pope
,
according
to
the
procedure
of
that
Court
,
whereof
many
dismal
Tragedies
are
to
be
seen
in
the
Chronicles
of
England
,
Germany
,
Navarre
,
and
other
Kingdoms
of
Europe
.
To
establish
this
power
in
the
Pope
of
Rome
,
so
destructive
to
the
peace
and
safety
of
Christian
people
and
Princes
,
being
the
aim
of
Mr.
I.
S.
his
tedious
and
intricate
discourses
,
in
favor
of
his
pretended
unerring
,
unerrable
Church
,
and
that
declared
by
himself
,
he
may
expect
the
time
,
when
all
Christian
people
are
perfectly
blind
and
mad
,
to
have
his
doctrine
received
.
And
now
having
seen
how
unsuccessful
he
hath
bin
in
setting
up
the
grand
Engine
of
the
Popes
infallibility
,
or
infallibility
of
the
Church
governed
by
the
Pope
(
by
which
name
of
either
he
pleaseth
to
term
it
)
to
put
us
to
silence
as
to
further
debates
,
as
truly
he
had
need
,
accordingly
he
appears
ill
furnished
to
enter
into
them
.
We
will
now
proceed
to
see
how
ill
armed
he
is
to
encounter
upon
the
particular
points
I
proposed
for
motive
of
my
discontent
with
the
Roman
Church
.
CHAP.
XV.
Mr.
I.
S.
his
defense
of
the
Popes
Supremacy
declared
to
be
vain
.
Their
pretence
to
a
Monarchical
power
over
all
Christians
,
whether
in
Spiritual
or
Temporal
,
proved
to
be
unjust
and
tyrannical
.
OUR
Adversary
will
have
us
take
for
an
Article
of
Faith
,
the
Supreme
power
of
the
Pope
over
all
Christians
in
Spiritual
affairs
.
Whether
he
hath
the
like
supreme
power
over
Princes
in
temporal
concerns
,
he
leaves
to
our
discretion
to
believe
what
we
please
,
the
case
being
disputable
.
And
indeed
it
is
a
courtesy
in
Mr.
I.
S.
to
permit
us
this
liberty
even
touching
temporal
affairs
,
and
beyond
commission
from
the
Court
of
Rome
,
as
may
appear
by
what
we
are
to
say
in
this
Chapter
.
But
what
he
allows
him
of
Supremacy
in
Spiritual
government
over
all
other
Bishops
,
and
over
all
Christians
,
is
certainly
more
then
his
right
;
more
then
Christ
gave
him
,
and
more
then
S.
Peter
had
,
whose
Successor
the
Pope
pretends
to
be
.
He
will
never
find
any
mention
in
History
Ecclesiastic
,
of
any
claim
S.
Peter
should
pretend
to
have
of
power
over
S.
James
in
Jerusalem
;
S.
Andrew
in
Achaia
over
Thomas
in
the
Indies
,
or
over
any
other
of
the
Apostles
in
their
respective
Provinces
,
no
dependance
of
them
upon
him
.
None
of
those
more
worthy
first
Bishops
of
Rome
(
for
five
hundred
years
)
did
ever
pretend
to
any
such
Supremacy
,
if
we
are
to
believe
one
of
the
best
of
them
,
St.
Gregory
the
Great
,
in
his
many
Epistles
written
against
the
Ambition
of
John
Patriarch
of
Constantinople
,
pretending
to
such
a
calling
of
Universal
Bishop
.
Neither
did
he
therein
act
for
himself
as
he
do's
formally
protest
,
to
obviate
the
malice
of
those
who
would
cast
that
aspersion
upon
his
proceeding
herein
,
[
a
](A60334-e45310-b)
a
Gregorius
lib.
4.
Regist.
Ep.
36.
In
damnando
generalitatis
nomine
,
saies
he
,
nostrum
specialiter
aliquid
non
amamus
.
Neither
indeed
,
could
the
reasons
he
alledges
against
the
Ambition
of
John
of
Constantinople
,
consist
with
a
pretention
to
such
a
Prerogative
,
in
favor
of
his
own
See
,
namely
,
[
b
](A60334-e45360-b)
b
Jactantiam
sumsit
,
ita
ut
Universa
sibi
tentet
adscribere
,
&
omnia
quae
soli
uni
capiti
cohaerent
,
videlicet
Christo
,
per
elationem
pompatici
sermonis
,
ejusdem
Christi
sibi
studeat
membra
subjugare
,
&
cum
fortasse
in
errore
perit
,
qui
Universalis
di●●tur
,
nullus
jam
Episcopus
remansisse
in
statu
veritatis
invenitur
.
ibid.
that
it
is
to
rob
Christ
of
his
priviledg
of
being
Head
of
the
Universal
Church
;
that
if
the
whole
Church
were
subject
to
,
and
depending
upon
one
man
,
he
falling
into
Heresie
,
all
the
Church
would
fall
with
him
.
How
foul
an
Aspersion
Papists
do
cast
upon
this
good
Pope
Gregory
the
Great
,
saying
,
he
would
claim
to
himself
the
calling
he
reprehended
in
John
of
Constantinople
,
may
appear
by
these
words
of
his
foresaid
Epistle
36.
written
to
Eulogius
Bishop
of
Alexandria
,
and
to
Athanasius
Bishop
of
Antioch
,
saying
,
[
a
](A60334-e45460-b)
a
Vnt
per
Sanctam
Chalcedonensem
Synodum
Pontifici
sedis
Apostolica
,
cui
Deo
disponente
deservio
,
hec
Universitatis
nomen
oblatum
est
.
Sed
nullus
unquam
decessorum
meorum
hoc
tam
profano
vocabulo
uti
consensit
,
quia
videlicet
si
unus
Patriarcha
Vniversalis
dicitur
,
Patriarcharum
nomen
ceteris
derogatur
.
Sed
absit
absit
hoc
à
Christiani
mente
,
id
sibi
velle
quempiam
arripere
,
unde
fratrum
suorum
honorem
imminuere
ex
quantulacunque
parte
videatur
.
The
name
of
Universal
Bishop
,
was
by
the
holy
Council
of
Chalcedon
offered
only
to
the
Bishop
of
the
See
Apostolic
,
in
which
,
by
Gods
providence
I
do
serve
,
but
none
of
my
Predecessors
did
consent
to
use
this
profane
calling
.
For
if
one
Patriarch
or
Bishop
be
called
Universal
,
the
name
of
a
Bishop
is
taken
from
the
rest
.
But
far
be
this
,
far
be
it
from
the
mind
of
a
Christian
,
that
any
should
assume
to
himself
any
thing
,
which
may
seem
to
diminish
in
the
least
the
honor
of
his
brethren
.
How
can
this
consist
with
saying
,
that
Gregory
did
claim
to
him●elf
that
calling
which
he
reprehended
in
John
of
Constantinople
,
since
he
declares
that
his
Predecessors
did
refuse
that
calling
,
and
alledges
reasons
which
prove
that
none
ought
to
admit
it
.
The
same
St.
Gregory
is
the
first
Author
I
find
to
have
accused
of
Anti-Christianism
,
the
pretention
of
the
Pope
to
Supremacy
over
all
Christians
,
in
the
person
of
the
foresaid
John
Patriarch
of
Constantinople
;
of
whose
ambitious
pretention
to
the
like
Supremacy
,
he
writes
thus
to
the
Empress
Constantina
:
[
b
](A60334-e45570-b)
b
Sed
in
hac
ejus
superbia
quid
aliud
nisi
propinqua
jam
Antichristi
esse
tempora
designatur
?
quia
illum
videlicet
imitatur
,
qui
spretis
in
sociali
gaudio
Angelorum
legionibus
ad
culmen
conatus
est
singularitatis
erumpere
,
dicens
,
&c.
Lib.
4.
Ep.
34.
And
what
may
we
understand
by
this
kind
of
pride
,
but
that
the
time
of
Anti-Christ
is
near
?
since
he
imitates
him
who
despising
the
social
joy
of
Angels
,
did
endevor
to
rise
up
to
the
top
of
singularity
,
saying
,
I
will
ascend
into
Heaven
,
I
will
exalt
my
Throne
above
the
Stars
of
God
:
I
will
sit
also
upon
the
Mount
of
the
Congregation
in
the
sides
of
the
North
,
I
will
ascend
above
the
height
of
the
Clouds
,
I
will
be
like
the
most
high
.
This
singularity
of
the
Bishops
of
Rome
,
in
despising
a
fair
and
brotherly
society
with
other
Bishops
,
and
pretending
a
Supremacy
over
all
,
and
an
Equality
with
God
in
several
of
his
priviledges
,
gave
occasion
to
such
,
as
in
after
Ages
called
them
Anti-christs
.
Certainly
this
Ambition
of
being
head
of
the
Universal
Church
,
a
priviledg
granted
in
Scripture
only
to
Christ
,
the
boldness
of
preferring
his
own
laws
to
the
Laws
of
Christ
,
whereof
we
gave
several
instances
,
have
great
affinity
with
the
qualities
of
Anti-christ
described
in
Scripture
.
And
St.
Gregory
his
prediction
,
that
the
usurpation
of
this
Supremacy
would
be
a
calamity
to
the
Church
,
is
found
to
be
too
true
.
All
the
Combustions
and
dismal
Contentions
that
afflicted
this
Kingdom
for
a
whole
Age
,
did
proceed
from
the
Popes
pretention
to
Supremacy
.
It
is
not
the
intrinsic
quality
of
speculative
doctrines
of
Faith
controverted
,
it
is
not
the
alterations
of
Ceremonies
or
Language
in
divine
Service
did
minister
fuel
to
this
fatal
fire
;
all
these
things
would
be
easily
agreed
upon
,
if
we
did
allow
but
Supremacy
to
the
Pope
,
or
he
did
quit
his
pretention
to
it
.
Of
this
we
have
certainty
by
what
Sir
Roger
Twisden
affirms
out
of
warrantable
Histories
and
Relations
,
that
Pope
Paulus
IV.
finding
his
fierceness
could
not
avail
with
Queen
Elizabeth
,
offered
[
a
](A60334-e45660-b)
a
Tortura
torti
pag.
148.
to
let
things
stand
as
they
were
,
the
Queen
acknowledging
his
Primacy
,
and
the
Reformation
from
him
.
It
is
not
the
loss
of
Souls
,
but
the
loss
of
Peter-pence
,
and
command
did
trouble
him
,
and
made
him
and
his
Successors
bring
so
much
trouble
on
us
all
.
His
Successor
Pius
IV.
continued
the
same
proffer
to
the
Queen
,
by
Letters
written
the
fifth
of
May
1560.
and
sent
by
Vincentius
Parpalia
:
and
gave
assurance
of
it
to
a
noble
Man
of
England
,
that
he
would
comply
with
her
request
to
the
utmost
of
his
power
,
provided
she
would
allow
his
Primacy
:
In
ejus
gratiam
,
quaecunque
possim
praeterea
facturus
,
dum
illa
ad
nostram
Ecclesiam
se
recipiat
,
&
debitum
mihi
primatus
titulum
mihireddat
.
And
surely
he
that
can
dispense
with
the
Laws
of
God
,
and
alter
them
,
as
we
saw
the
Popes
do
,
may
better
dispense
with
,
and
alter
what
other
Popes
did
decree
against
the
Reformation
.
Priests
may
marry
,
the
people
may
drink
consecrated
Wine
at
Communion
,
they
may
pray
in
English
,
&c.
if
they
did
but
allow
his
Primacy
,
and
with
it
his
pence
to
the
Pope
.
Here
lies
Petra
scandali
,
the
stumbling
block
,
and
lapis
offensionis
.
Ambition
and
Avarice
cloaked
with
Religion
did
profane
the
Church
,
and
put
the
World
in
confusion
.
See
the
Fact
here
alledged
,
and
proof
of
it
in
[
b
](A60334-e45780-b)
b
Twisd
.
c.
19.
p.
177.
Sir
Roger
Twisden
his
historical
Vindication
of
the
Church
of
England
,
chap.
IX
.
Where
he
adds
,
that
himself
relating
this
passage
to
an
Italian
Gentleman
vers'd
in
public
Affairs
,
had
this
reply
from
him
,
If
this
were
heard
in
Rome
among
religious
men
,
it
would
never
gain
credit
:
but
with
such
as
have
in
their
hands
the
Maneggi
della
Corte
,
the
management
of
Affairs
,
it
may
be
held
true
.
Such
as
understand
the
mystery
of
the
Roman
Court
do
know
,
that
Ambition
and
Interest
is
the
primum
mobile
and
Soul
that
animates
all
their
motions
.
So
true
we
find
Gregory
his
prediction
to
be
,
that
the
usurpation
of
this
Supremacy
would
be
a
calamity
to
the
Church
.
I
am
to
take
notice
here
of
another
reason
St.
Gregory
gives
,
why
the
former
good
Bishops
of
Rome
his
Predecessors
would
not
accept
of
this
proud
calling
,
[
*
](A60334-e45890-b)
*
St.
Greg.
lib.
4.
Ep.
60.76
.
Nullus
eorum
unquam
hoc
singularitatis
vocabulum
assumpsit
,
nec
uti
consensit
,
ne
dum
privatum
aliquid
daretur
uni
,
honore
debito
Sacer
dotes
privarentur
Vniversi
.
No
one
of
the
ancient
Bishops
of
Rome
(
for
six
hundred
years
)
took
upon
him
the
calling
of
Supreme
or
Universal
Bishop
,
nor
permitted
it
should
be
given
to
them
,
least
the
singularity
given
to
one
,
should
deprive
the
Clergy
of
due
honor
.
And
this
indeed
was
the
consequence
of
the
Popes
immoderate
Ambition
in
this
kind
.
To
it
we
may
attribute
the
too
much
contemt
fallen
upon
the
Clergy
in
general
in
this
corrupt
Age.
The
extravagant
boundless
ambition
of
the
Bishops
of
Rome
,
mak's
men
fearful
to
allow
even
decent
and
due
Autority
to
the
Clergy
;
least
they
should
improve
it
to
the
prejudice
of
Christian
people
and
Princes
,
as
now
we
shall
see
some
Popes
did
.
This
proud
calling
,
which
St.
Gregory
called
Blasphemous
and
Anti-christian
,
his
Successor
Boniface
the
Third
,
took
upon
himself
,
b●
the
assistance
of
the
Emperor
Phocas
,
who
being
offended
with
Ciriac
Patriarch
of
Constantinople
,
for
sheltering
from
his
fury
the
Empress
Corstantina
relict
of
Maurice
,
and
the
immunit
of
his
Church
which
they
made
their
Sa●ctuar
,
transferred
upon
Boniface
the
Title
of
Universal
Bishop
(
Baron
.
an.
606.
)
which
dignity
and
cal●ing
the
following
Popes
did
advance
so
far
,
that
●nnocent
the
Third
compares
the
Papal
Dignity
and
Regal
to
the
Sun
and
Moon
;
so
that
the
Papal
Dignity
do's
exceed
the
Regal
on
earth
,
as
much
as
the
Sun
exceedeth
the
Moon
in
the
Heavens
.
[
a
](A60334-e46060-b)
a
Ad
firmamentum
coeli
,
id
est
,
Vniversalis
Ecclesia
,
secit
Deus
duo
luminaria
magna
,
hoc
est
,
duas
instituit
potestates
,
Pontificalem
&
Regalem
,
&c.
ut
quanta
inter
Solem
&
Lunam
,
tanta
inter
Pontifices
&
Peges
differentia
cognoscatur
.
Innocent
.
Ter.
Ep.
ad
Imp.
Constantin
.
decret.
lib.
1.
de
Majoritate
&
Obedientia
,
tit.
33.
cap.
solit.
And
least
you
may
not
understand
how
much
the
Pope
is
made
greater
then
Kings
by
this
comparison
,
The
Gloss
furnishes
you
with
this
singular
Declaration
of
it
,
saying
,
[
b
](A60334-e46090-b)
b
Igitur
cum
serra
sit
septies
major
Luna
,
Sol
autem
octies
major
Terra
,
restat
ergo
ut
Pentificalis
dignitas
quadragesies
septies
sit
major
Regali
dignitate
.
Gloss.
in
decret.
praed.
That
since
the
Earth
is
seven
times
greater
then
the
Moon
,
and
the
Sun
eight
times
greater
then
the
Earth
,
it
must
needs
follow
,
that
the
Popes
power
is
forty
seven
times
greater
then
that
of
Kings
.
I
leave
the
ingenious
Reader
to
consider
the
heap
of
absurdities
contained
in
this
Gloss
,
as
suitable
to
that
Text
of
it
;
the
trespasses
against
Latine
,
Arithmetic
and
Astronony
contained
in
it
,
and
much
more
against
truth
;
for
the
Regal
Dignity
being
Solo
Deo
minor
(
as
[
*
](A60334-e46120-b)
*
Tertul.
ad
Scap.
Tertullian
saith
)
it
cannot
be
a
Moon
to
any
other
Sun
.
But
all
this
(
saies
Mr.
I.
S.
)
is
to
be
understood
of
a
Spiritual
power
;
that
's
the
pretext
,
but
that
Spiritual
power
must
be
assisted
by
the
Temporal
;
and
where
the
word
will
not
do
,
the
sword
must
follow
.
So
the
same
Innocent
the
Third
declared
in
the
third
Lateran
Council
,
and
acted
accordingly
with
King
John
of
England
,
as
other
Popes
did
with
several
Emperors
and
Kings
,
mentioned
in
the
45.
page
of
my
discourse
,
devesting
them
of
their
Kingdoms
and
Dominions
,
and
absolving
their
Subjects
from
their
Allegiance
to
them
.
Mr.
I.
S.
saies
the
Lateran
Council
did
not
assume
the
power
of
deposing
Princes
,
but
finding
it
a
probable
Opinion
among
Divines
,
grounded
their
Fact
upon
that
Opinion
,
and
issued
their
Decree
of
that
Punishment
against
such
Princes
.
In
a
good
condition
the
World
stands
,
if
't
is
to
be
governed
by
such
Councils
.
If
any
Opinion
found
probable
among
Divines
,
may
be
a
sufficient
ground
to
a
conciliary
Definition
or
Decree
:
what
desperate
Definitions
and
Decrees
may
we
not
expect
from
their
Councils
,
when
we
see
so
many
desperate
Opinions
come
forth
daily
among
their
Divines
,
and
all
taken
for
probable
,
if
countenanced
by
one
Author
,
or
two
reputed
to
be
Learned
?
CHAP.
XVI
.
How
falsly
Mr.
I.
S.
affirms
that
the
Irish
did
not
suffer
by
the
Popes
prohibiting
to
subscribe
to
the
Remonstrance
of
Fidelity
proposed
to
them
.
I
Bemoaned
the
misery
of
the
Irish
,
prohibited
severely
by
the
Pope
,
to
subscribe
a
Remonstrance
of
Fidelity
proposed
to
them
,
wherein
they
were
to
disclaim
the
Popes
power
of
deposing
Kings
,
tho
they
should
suffer
never
so
many
penalties
and
suspicions
for
it
.
This
Mr.
I.
S.
calls
a
Fiction
with
his
Ordinary
confidence
,
not
regarding
to
be
openly
convicted
of
untruth
.
Whether
the
Irish
did
not
undergo
suspicions
and
disfavors
for
refusing
to
subscribe
to
the
said
Remonstrance
,
let
themselves
tell
.
Whether
such
as
subscribed
were
not
persecuted
by
the
Pope
and
his
Emissaries
,
with
censures
and
manifold
vexations
,
let
two
copious
Volumes
published
upon
the
subject
declare
,
the
one
in
Latin
by
Richard
Caron
,
the
other
in
English
by
Peter
Walsh
,
largely
relating
,
and
learnedly
refuting
the
unjust
procedure
of
the
Pope
and
his
Emissaries
upon
this
subject
.
I
received
my self
from
Cardinal
Rospigliosi
,
then
Internuncius
in
Brussels
,
a
Copy
of
Cardinal
Francis
Barberini
his
Letter
to
him
,
intimating
the
Popes
will
and
command
,
that
the
Irish
should
not
subscribe
to
the
said
Remonstrance
,
and
the
censure
of
the
Theological
Faculty
of
Lovain
,
declaring
the
said
Remonstrance
to
be
repugnant
to
the
truth
of
Catholic
Religion
;
and
therefore
unlawful
and
abominable
,
such
as
no
man
may
subscribe
to
without
Sacriledg
.
And
being
question'd
what
part
of
the
Remonstrance
merited
so
grave
a
Censure
,
they
answered
,
it
was
[
*
](A60334-e46380-b)
*
Vid.
Caron
in
Rem
.
Hibern
.
contra
Lovaniens
.
part.
1.
cap.
5.
p.
19.
the
denial
of
a
power
in
the
Pope
,
of
making
war
by
himself
,
or
by
others
,
against
our
King
,
for
usurping
the
Primacy
due
to
the
Pope
,
and
retaining
unjustly
the
Lands
of
the
British
Church
.
In
which
case
,
say
they
,
it
may
not
be
lawful
for
Catholics
to
oppose
the
Pope
making
war
,
or
favor
the
King
usurping
the
Popes
rights
.
Thus
the
warlike
Theologians
of
Flanders
do
beat
to
arms
,
and
denounce
war
against
opposers
of
their
Church
,
which
according
to
the
rules
of
Mahomet
must
be
defended
with
the
sword
,
when
words
will
not
do
.
And
must
not
all
this
administer
an
occasion
of
Jealousie
to
our
King
?
All
will
not
make
Mr.
I.S.
beleive
,
that
the
practices
of
the
Pope
and
his
Emissaries
herein
did
occasion
any
sufferings
to
the
Irish
.
It
s
remarkable
what
the
foresaid
[
†
](A60334-e46450-b)
†
Caron
supra
cap.
4.
p.
15.
Author
relates
,
that
Cardinal
Francis
Barbarini
being
questioned
by
one
of
his
acquaintance
,
why
the
English
and
Irish
Papists
may
not
disclaim
that
doctrine
of
King
deposing
power
in
the
Pope
,
as
the
French
do
;
he
answered
,
it
is
not
the
fashion
with
the
French
to
consult
them
of
Rome
in
such
cases
.
But
the
Irish
and
English
consulting
them
,
were
to
expect
they
would
resolve
in
Rome
what
was
more
agreeable
to
their
pretended
right
.
I
like
of
the
Cardinals
noble
dealing
in
delivering
the
truth
of
the
matter
;
but
whether
it
be
a
noble
proceeding
of
them
in
Rome
,
to
aggravate
the
miseries
of
the
English
and
Irish
suffering
for
their
sake
,
let
Ovid
tell
,
At
Lupus
&
turpes
instant
morientibus
Vrsae
,
Et
quaecunque
minor
nobilitate
fer
a
est
.
That
it
is
for
Bears
and
Wolves
,
and
such
like
ignoble
Brutes
,
to
insult
over
those
that
are
down
,
and
kill
the
dying
.
It
behooves
men
to
be
stiff
with
the
Pope
:
for
if
they
stoop
,
he
'l
throw
them
quite
down
.
CHAP.
XVII
.
The
complaint
of
Papists
against
our
King
,
for
the
Oath
of
Supremacy
he
demandeth
from
his
Subjects
,
declared
to
be
unjust
.
Mr.
I.
S.
sleighting
that
of
the
Remonstrance
,
would
have
me
condole
the
sufferances
of
the
Irish
,
for
not
taking
the
Oath
of
Supremacy
to
the
King
of
England
as
Head
of
the
Church
,
which
he
saies
to
be
a
cruelty
against
Souls
,
to
demand
from
them
.
I
do
condole
heartily
the
sufferings
of
the
Irish
for
that
,
I
mean
their
folly
and
blindness
,
in
suffering
themselves
to
be
deluded
by
the
Arts
of
Rome
,
believing
rebellion
to
be
Religion
;
and
Catholic
Piety
,
to
pass
the
Obedience
due
to
their
natural
Prince
by
Gods
command
to
a
forreigner
,
that
has
no
other
right
over
them
,
then
what
by
craft
and
cruelty
he
hath
usurped
,
as
is
declared
in
the
Chapter
preceding
.
All
this
will
be
made
clear
to
such
as
will
consider
,
that
our
Princes
pretend
not
to
any
other
Supremacy
or
power
over
their
Subjects
,
then
such
as
the
godly
Kings
of
Israel
had
in
their
time
over
the
Jews
,
and
the
Christian
Emperors
in
the
Primitive
Church
over
their
respective
Subjects
;
as
is
declared
in
the
thirty
seventh
Article
,
and
seventh
Canon
of
the
Church
of
England
,
and
as
indeed
our
Princes
do
execute
,
practising
even
less
power
in
Church
Affairs
,
then
the
Kings
of
Israel
,
and
Christian
Emperors
did
.
Do
but
read
the
second
of
Kings
,
commonly
called
the
fourth
,
in
the
23.
Chapter
,
and
see
how
forward
the
godly
King
Josiah
was
in
reforming
the
Church
,
both
Clergy
and
Laity
,
reading
himself
to
them
the
Book
of
the
Covenant
,
deposing
unworthy
Priests
,
and
substituting
lawful
ones
.
The
same
you
may
see
practiced
by
Hezekias
in
the
second
Book
of
Chronicles
,
chap.
XXIX
.
and
the
Text
approving
his
proceeding
in
all
this
particular
;
saying
,
He
did
that
which
was
right
in
the
sight
of
the
Lord
,
according
to
all
his
Father
had
don
.
If
you
do
but
confer
the
proceeding
of
these
two
good
Kings
related
in
the
fore-mentioned
places
,
with
the
behavior
of
our
Princes
in
the
several
Convocations
of
their
Clergy
and
people
for
the
Reformation
of
the
Church
in
these
Kingdoms
;
you
shall
find
them
not
to
have
taken
so
much
of
the
work
upon
them
in
their
own
persons
,
as
those
Kings
of
Israel
did
;
but
commended
to
Prelates
and
Divines
the
Examination
of
Points
belonging
to
Religion
,
and
Government
of
the
Church
,
holding
themselves
the
sword
and
stern
of
Government
to
keep
peace
at
home
,
and
defend
them
from
forreign
Enemies
.
Neither
did
our
Savior
diminish
,
but
rather
confirm
this
supreme
power
of
Princes
over
their
Subjects
.
We
have
his
will
herein
intimated
to
us
by
St.
Paul
,
Rom.
XIII
.
1.
Let
every
soul
be
subject
unto
the
higher
Powers
:
where
by
higher
Powers
,
St.
Augustin
and
the
other
Ancient
Fathers
do
understand
the
secular
power
of
Princes
,
and
the
context
it self
is
clear
enough
for
that
interpretation
,
as
Salmeron
confesses
:
[
a
](A60334-e46740-b)
a
Salmer
.
disp.
4.
in
Rom.
13.
Patres
Veteres
,
&
praecipuè
Augustinus
Ep.
54.
Apostolum
interpretantur
de
potestate
seculari
tantum
loqui
,
quod
&
ipse
textus
subindicat
.
And
that
to
this
power
,
not
only
Seculars
,
but
all
sorts
of
Ecclesiastical
persons
are
subject
,
S.
Chrysostom
[
b
](A60334-e46780-b)
b
Chrysost.
Hom.
23.
in
Rom.
Etiamsi
Apostolus
sis
;
si
Evangelista
,
si
Propheta
,
sive
quis
tandem
fueris
.
declares
:
Omnibus
ista
imperantur
,
&
Sacerdotibus
&
Monachis
,
&c.
This
is
a
command
said
upon
all
Men
,
whether
they
be
Priests
or
Monks
,
whether
Apostles
,
Evangelists
,
or
Prophets
,
or
whoever
they
be
:
and
S.
Bernard
[
c
](A60334-e46820-b)
c
Bernard
.
Ep.
42.
ad
Henric.
Archiep.
Senonens
.
Siomnis
anima
&
vestra
;
quis
vos
excepit
ab
Vniversitate
?
&c.
considers
well
that
the
very
words
of
the
text
do
declare
so
much
:
If
every
Soul
be
subject
unto
the
higher
power
,
says
he
,
(
writing
to
an
Arch-Bishop
)
yours
also
must
be
likewise
subject
.
Who
hath
exemted
you
from
the
general
Rule
?
&c.
Neither
is
it
less
certain
by
the
practice
of
the
Church
,
both
old
and
Christian
,
and
by
the
autority
of
Fathers
,
that
it
belongeth
to
Princes
to
protect
and
have
an
eye
over
their
people
in
matters
of
Religion
;
to
procure
the
integrity
and
reformation
of
it
,
when
decayed
.
As
for
the
old
Law
,
the
cases
proposed
above
of
Hezekiah
and
Josiah
do
assure
us
,
that
this
hath
bin
the
practice
of
the
best
Kings
of
those
times
.
And
if
you
consult
the
acts
of
Constantine
the
great
,
of
Arcadius
and
Honorius
,
of
Theodosius
the
elder
,
Justinian
,
Charles
the
great
,
and
others
the
best
of
Christian
Emperors
,
and
greatest
supporters
of
the
Churches
honor
;
you
shall
find
them
intervening
frequently
,
and
moderating
the
greatest
consultation
touching
Religion
,
and
the
good
conduct
of
Church
affairs
.
It
was
a
wonder
to
S.
Augustin
,
that
any
should
doubt
it
should
be
the
duty
of
an
Emperor
or
Prince
to
do
so
.
[
a
](A60334-e46960-b)
a
Aug.
l.
1.
in
Epist.
contra
Ep.
Parm
,
c.
9.
An
forte
de
Religione
fas
non
est
dicat
Imperator
,
vel
quos
miserit
Imperator
?
What
,
doth
it
not
belong
to
the
Emperor
,
or
to
him
he
employs
,
to
deliver
his
opinion
touching
Religion
?
and
elsewhere
he
says
,
that
to
be
the
chief
care
and
charge
of
the
Emperor
,
of
which
he
is
to
give
account
to
God
;
[
b
](A60334-e46980-b)
b
Aug.
Ep.
50.162
.
ad
Imperatoris
curam
de
quâ
rationem
Deo
redditurus
est
,
res
illa
maximè
pertinebat
.
All
this
being
so
,
that
it
is
the
duty
of
our
Princes
to
govern
all
the
states
and
affairs
of
this
Kingdom
,
and
the
dut●
of
Subjects
to
obey
them
in
all
,
and
that
for
conscience
,
as
S.
Paul
declareth
,
Rom.
13.5
.
That
you
must
needs
be
subject
not
only
for
wrath
but
also
for
Conscience
sake
:
how
can
I
omit
to
condole
the
misery
of
my
Country-men
,
and
others
so
deluded
by
the
arts
of
Rome
,
as
to
take
it
for
a
breach
of
Conscience
,
what
S.
Paul
declares
to
be
a
duty
of
Conscience
;
I
mean
an
acknowledgment
of
their
Princes
Supreme
Authority
over
all
his
Subjects
,
and
their
obligation
of
obeying
him
accordingly
?
Especially
when
I
see
what
S.
Bernard
saw
and
lamented
,
that
it
is
not
the
welfare
of
Souls
,
nor
the
zeal
of
their
Salvation
,
makes
the
Court
of
Rome
to
put
this
horror
into
the
hearts
of
Men
against
their
dutyful
obedience
and
subjection
to
their
Princes
:
Non
quod
valdè
Romani
curant
quo
fine
res
terminetur
,
sed
quia
valdè
diligunt
munera
,
sequuntur
retributiones
,
not
that
the
Ministers
of
Rome
do
regard
much
the
end
or
purpose
of
Controversies
raised
,
so
they
obtain
their
own
end
of
encreasing
their
own
interest
and
power
.
I
wish
with
all
my
heart
,
with
S.
Bernard
,
that
these
corruptions
of
Rome
were
not
so
public
and
known
to
all
the
World
.
[
*
](A60334-e47110-b)
*
Bernard
.
Ep.
42.
ad
Archiep.
Senonens
.
Vtinam
nobis
relinquerent
Moderni
Noae
,
unde
à
nobis
possint
aliquatenus
operiri
:
nunc
vero
cernente
Orbe
,
mundi
fabulam
soli
tacebimus
?
I
wish
these
modern
Noahs
did
leave
unto
us
some
possibility
of
covering
their
shame
,
but
all
the
World
beholding
it
,
shall
we
alone
conceal
it
?
This
being
so
,
consider
Mr.
I.
S.
how
blind
is
your
zeal
,
or
great
your
malice
,
in
saying
it
should
be
a
cruelty
in
our
Princes
to
demand
from
their
subjects
an
acknowledgment
of
his
supreme
power
over
them
;
and
in
them
a
blasphemy
to
acknowledg
it
.
And
to
make
us
believe
it
is
so
,
you
produce
the
autority
of
Calvin
.
When
I
alledg
Vasquez
or
Suarez
his
doctrine
to
you
,
if
it
be
not
to
your
liking
,
you
tell
me
,
they
have
bin
mistaken
as
well
as
I
:
so
much
I
say
to
you
at
present
of
Calvin
,
that
,
if
he
be
of
your
mind
in
this
particular
,
he
is
mistaken
,
and
in
a
foul
error
as
well
as
you
.
Calvin
and
Luther
have
no
more
autority
in
the
Church
of
England
,
then
Suarez
and
Vasquez
among
you
,
and
I
observe
you
are
as
singularly
impertinent
,
as
unreasonable
,
wheresoever
you
speak
to
me
of
Luther
and
Calvin
:
it
is
not
their
writings
,
which
I
never
saw
,
brought
me
to
the
Church
of
England
,
nor
conserves
me
in
it
:
The
Scripture
,
Fathers
,
and
the
History
of
the
Church
did
work
both
upon
me
.
Of
them
you
are
to
speak
to
me
,
as
I
do
to
you
.
Many
a
thousand
poor
simple
Souls
in
these
Kingdoms
,
misled
by
the
Pope
,
and
his
busy
Emissaries
,
do
cry
against
the
Oath
of
Supremacy
,
without
knowing
,
or
examining
what
it
means
,
or
what
is
their
Princes
meaning
in
demanding
it
:
crying
up
the
Popes
Supremacy
,
much
like
those
200.
seduced
by
Absalon
to
follow
him
out
of
Jerusalem
,
to
rebel
against
the
King
his
Father
,
when
they
thought
they
did
service
to
the
King
.
And
with
Absalon
went
two
hundred
men
out
of
Jerusalem
that
were
called
:
and
they
went
in
their
simplicity
,
and
they
knew
not
any
thing
.
2.
Sam.
15.11
.
So
it
is
with
many
seduced
by
the
art
and
activity
of
Rome
,
to
den●
due
submission
to
their
lawful
Prince
,
and
give
it
to
a
Forreign
usurper
;
under
pretext
of
following
a
pretended
Vicar
of
God
,
to
rebel
against
God
;
S.
Paul
declaring
that
whosoever
resisteth
the
power
,
resisteth
the
Ordinance
of
God
:
and
they
that
resist
shall
receive
to
themselves
damnation
.
A
conclusion
he
doth
very
legally
infer
from
a
verity
he
had
immediatly
before
premised
,
That
the
powers
that
be
are
ordained
of
God
.
Rom.
13.1.2
.
We
are
to
believe
in
Charity
that
many
have
the
excuse
of
those
200.
seduced
by
Absalon
:
That
they
went
in
their
simplicity
,
and
they
knew
not
any
thing
.
But
the
corruptions
and
impostures
of
Rome
being
so
universally
known
,
even
in
S.
Bernards
time
(
as
declared
above
)
and
much
more
now
,
we
may
fear
justly
that
too
many
do
err
with
knowledg
,
or
for
want
of
due
inquiry
:
and
so
resisting
lawful
power
,
they
may
receive
to
themselves
damnation
.
Of
which
latter
sort
Mr.
I.
S.
may
seriously
fear
himself
to
be
one
,
if
he
be
so
conversant
in
the
doctrine
of
both
Churches
,
Protestant
and
Popish
,
and
in
that
of
primitive
Christianity
,
as
he
pretends
to
be
.
This
I
commend
to
his
mature
consideration
,
while
I
pursue
him
in
his
engagement
about
Transubstantiation
.
CHAP.
XVIII
.
Our
Adversarys
Essay
in
favour
of
Transubstantiation
examined
.
His
Challenge
for
solving
two
Syllogisms
answered
.
MR.
I.
S.
I
do
generally
find
you
unexact
,
and
much
unlike
a
Scholar
in
your
Arguments
,
but
more
when
you
boast
most
,
and
stand
in
defiances
.
Now
you
defy
all
my
Divinity
to
answer
two
Syllogisms
,
you
would
have
us
believe
to
be
of
your
own
invention
.
But
a
piece
of
my
Logic
will
make
both
appear
Paralogisms
unworthy
of
any
answer
,
no
formal
Syllogisms
.
The
first
grounded
upon
Luke
.
22.19
.
Eat
,
this
is
my
Body
which
is
given
for
you
,
runs
thus
;
He
gave
to
them
what
he
gave
for
them
;
But
what
he
gave
for
them
,
was
not
a
figure
,
but
his
real
and
true
Body
;
therefore
what
he
gave
to
them
was
not
a
figure
,
but
his
real
and
true
body
.
In
this
Syllogism
nothing
is
new
but
the
form
you
give
it
,
and
that
guilty
of
several
vices
against
the
rules
of
Logic.
I
say
nothing
is
new
in
your
argument
,
nor
any
sense
or
force
added
to
it
,
by
passing
the
case
from
Christ
giving
the
last
Supper
,
to
Christ
suffering
upon
the
Cross
.
All
your
Syllogism
may
be
formed
in
the
former
case
as
in
the
latter
,
thus
;
What
Christ
gave
to
his
Disciples
at
the
last
Supper
was
the
same
Body
they
saw
speaking
to
them
,
and
giving
them
the
bread
;
The
body
they
saw
speaking
to
them
,
and
giving
them
the
Supper
was
a
real
body
not
a
figurative
;
Ergo.
Tho
you
had
all
the
eies
of
Argus
,
you
will
never
discover
any
sense
or
force
in
your
new
invented
Syllogism
,
that
is
not
in
this
so
trivial
and
often
answered
.
But
being
you
conceive
some
excellency
in
the
form
of
our
Syllogism
,
I
will
let
you
see
some
perfections
of
it
.
First
its
guilty
of
that
gross
vice
in
arguing
Petitio
principii
,
or
a
begging
of
the
question
.
In
your
major
proposition
you
take
for
granted
that
which
is
constantly
deny'd
to
you
,
that
he
gave
to
them
really
,
and
not
only
figuratively
,
his
flesh
which
he
gave
for
them
.
If
you
will
not
take
it
so
,
but
indeterminatly
,
touching
the
mode
of
giving
his
Body
to
them
,
whether
real
or
figurative
;
then
you
fall
into
another
no
less
notorious
vice
in
arguing
,
called
mutatio
suppositi
,
to
change
the
Supposition
.
In
the
major
proposition
our
Saviors
Body
supposes
indeterminatly
with
you
,
prescinding
from
the
mode
.
In
the
Minor
it
supposes
determinatly
,
affixing
it
to
a
real
or
corporal
mode
.
Hence
appears
a
third
vice
in
your
Syllogism
of
arguing
in
four
terms
:
taking
up
in
the
Minor
a
term
which
was
not
in
the
Major
,
to
wit
,
the
mode
of
giving
his
Body
corporally
:
and
thence
you
proceed
to
join
or
identify
in
the
conclusion
terms
which
you
did
not
shew
identified
in
any
medium
,
neglecting
herein
that
prime
rule
of
reasoning
,
Quae
sunt
eadem
uni
tertio
sunt
eadem
inter
se
.
To
argue
right
and
according
to
this
rule
,
and
without
the
Vices
now
discovered
in
your
Syllogism
,
you
should
have
formed
it
thus
:
He
gave
to
them
what
he
gave
for
them
,
both
in
mode
and
substance
;
what
he
gave
for
them
was
his
Body
not
figurative
,
but
real
;
Therefore
he
gave
it
to
them
really
.
Thus
your
Argument
would
carry
the
shape
of
a
legal
Syllogism
,
and
your
next
work
was
to
be
the
proving
of
the
major
proposition
;
That
Christ
gave
to
the
Disciples
what
he
gave
for
them
,
both
in
mode
and
substance
;
that
which
you
will
never
be
able
to
do
.
You
say
the
text
makes
no
distinction
betwixt
what
he
gave
to
them
,
and
what
he
gave
for
them
.
But
mens
eies
did
.
They
saw
given
for
them
upon
the
Cross
a
real
organic
human
body
;
such
they
did
not
see
given
to
them
at
the
Supper
.
You
say
further
,
not
only
falsely
but
blasphemously
,
that
if
we
say
what
he
gave
to
them
was
but
figurative
,
we
must
say
also
that
what
he
gave
for
them
was
only
figurative
,
and
so
fetch
from
Hell
again
the
heresy
of
Marcion
,
that
what
suffered
for
us
was
but
a
fantastical
body
.
You
are
too
ready
in
fetching
heresies
from
Hell
,
and
destroying
the
foundations
of
Christianity
upon
very
light
or
no
occasion
given
to
you
for
it
.
But
we
are
not
so
ready
to
believe
you
,
or
let
your
raw
inferences
run
without
a
check
.
S.
John
that
saw
our
Saviour
upon
the
Cross
,
the
same
person
he
knew
so
well
,
how
could
he
imagin
it
was
a
Phantasm
,
and
not
a
real
Body
?
to
Hell
you
must
go
for
men
that
would
abuse
their
senses
so
.
And
thence
certainly
came
your
Paradox
of
imposing
upon
our
senses
,
and
playing
the
Marcion
under
other
terms
,
pretending
its
but
a
Phantasm
of
bread
,
not
a
real
one
,
what
our
senses
do
assure
us
to
be
true
bread
in
the
Eucharist
.
And
by
this
overthrowing
the
main
Pillar
of
Christian
Belief
grounded
upon
the
glory
of
Miracles
proposed
to
us
by
the
testimony
of
our
senses
:
and
being
taught
to
misbelieve
them
,
a
Gate
is
open
for
new
Marcionists
,
to
say
,
the
resurrection
of
Lazarus
,
and
other
wonders
our
Saviour
and
his
Apostles
wrought
in
confirmation
of
their
doctrine
,
were
but
Phantasms
,
praestigiae
sensuum
,
some
Art
of
Legerdemain
deluding
our
senses
.
Finally
,
by
this
your
Illustration
of
your
Syllogism
,
you
render
it
a
formal
Paralogism
,
according
to
Aristotle
his
notion
of
this
kind
of
spurious
Syllogism
;
which
is
,
(
saies
he
,
1.
top
.
c.
1.
)
When
you
assume
for
eviaent
what
is
false
and
impossible
.
And
you
assume
for
as
clear
and
evident
,
that
Christ
was
corporally
present
in
the
bread
he
gave
at
the
last
Supper
,
as
it
was
clear
and
evident
to
the
beholders
of
both
,
that
he
was
corporally
upon
the
Cross
.
I
have
proved
with
Arguments
,
which
you
did
not
yet
,
nor
ever
will
solve
,
this
your
assumtion
to
be
both
false
and
impossible
.
And
while
you
do
not
,
let
it
be
concluded
that
your
Syllogism
you
magnifie
so
much
,
is
a
meer
Paralogism
.
But
for
such
as
may
not
so
readily
dive
into
this
Logical
scrutiny
of
your
Sophistic
Syllogism
,
or
Paralogism
,
and
to
undeceive
your self
so
much
wedded
to
your
ill
digested
conceptions
,
I
will
let
you
see
the
fallacy
and
weakness
of
your
Argument
in
another
of
the
very
same
form
,
grounded
upon
words
of
our
Saviour
also
,
Joh.
XV.
1.
I
am
the
true
Vine
;
upon
which
words
you
may
argue
thus
.
Christ
by
his
own
declaration
is
a
true
Vine
;
but
a
true
Vine
is
neither
God
nor
man
:
therefore
Christ
by
his
own
declaration
is
neither
God
nor
man
.
This
Syllogism
hath
the
very
same
form
which
yours
hath
,
and
is
grounded
upon
as
Canonical
Scripture
as
yours
is
:
no
defect
can
be
imagined
in
it
,
which
appears
not
in
yours
.
If
you
do
not
think
it
concluding
,
expect
not
to
have
us
believe
yours
to
be
concluding
;
and
brag
not
so
much
of
your
Syllogisms
for
unanswerable
,
until
you
answer
this
.
The
second
Syllogism
you
pray
to
be
answer'd
,
is
upon
those
words
of
the
Jews
,
Joh.
VI.
52.
How
can
this
Man
give
us
his
flesh
to
eat
?
An
Argument
I
proposed
my self
more
clearly
in
fewer
words
,
and
answered
very
clearly
in
the
pag.
63.
of
my
discourse
,
which
if
you
did
consider
with
ingenuity
,
you
might
have
spared
us
the
labor
of
seeing
your
work
about
it
.
But
the
force
lies
in
the
form
you
give
it
,
which
is
this
,
A
damnal
le
Vnbeleiver
is
he
who
denies
a
truth
sufficiently
proposed
to
him
to
be
revealed
by
God
:
the
Jews
in
this
occasion
were
damnable
Vnbeleivers
,
and
what
they
denied
was
a
fleshly
eating
of
his
real
body
,
as
the
Papists
beleive
it
.
Thus
you
,
p.
189.
of
your
Book
.
In
this
Syllogism
I
could
reckon
up
as
many
vices
as
I
did
in
your
former
:
but
I
am
tired
,
and
may
fear
to
tire
my
Reader
with
often
minceing
your
raw
Arguments
;
to
condemn
it
in
the
judgment
of
any
good
Logician
is
sufficient
to
shew
it
.
Surely
it
has
nothing
of
a
formal
S●llogism
,
but
that
it
seems
to
consist
of
three
propositions
.
And
at
this
rate
you
may
make
a
horse
of
a
stool
,
because
both
have
four
feet
.
But
even
herein
I
do
your
Syllogism
favor
,
in
allowing
,
it
should
seem
to
consist
of
three
Propositions
,
for
in
truth
it
hath
four
,
&
in
them
four
terms
,
one
of
its
notorious
vices
.
That
which
takes
place
of
a
minor
hath
two
Propositions
in
it
;
The
Jews
in
this
occasion
were
damnable
Vnbeleivers
,
and
what
they
denied
was
a
fleshly
eating
of
his
real
Body
,
as
Papists
do
beleive
it
.
Where
we
see
two
distinct
Propositions
;
the
second
abruptly
intruded
without
any
connexion
or
affinity
with
the
medium
placed
in
the
major
.
And
thence
you
pass
to
your
third
,
or
rather
fourth
Proposition
,
bearing
by
Ergo
or
therefore
,
the
mark
of
a
Conclusion
,
but
no
more
.
For
a
Conclusion
,
indeed
ought
to
be
a
verity
contained
in
the
Premises
;
in
neither
of
your
Premises
is
your
Conclusion
contained
,
nor
in
both
.
What
only
seemeth
to
have
some
affinity
with
the
Conclusion
,
is
that
second
part
of
your
Minor
,
That
what
the
Jews
deny'd
,
was
a
Fleshly
eating
of
his
real
Body
,
as
the
Papists
do
believe
:
but
tho
this
be
so
,
it
s
far
from
fetching
in
the
Conclusion
,
That
Christ
did
sufficiently
propose
unto
them
a
fleshly
eating
of
his
real
Body
;
as
Papists
do
believe
it
.
For
tho
they
deny'd
a
fleshly
eating
,
it
was
not
that
only
what
they
denied
.
They
denied
also
a
Spiritual
eating
:
they
denied
a
Fleshly
eating
,
but
impertinently
to
the
proposal
of
Christ
.
They
denied
what
was
not
demanded
of
them
,
by
a
mistake
of
his
meaning
,
which
our
Saviour
corrected
immediately
,
by
saying
,
Joh.
VI.
63.
The
words
he
spoke
to
them
were
Spirit
and
Life
.
You
alledg
that
I
acknowledged
the
Jews
to
have
understood
Christ
of
a
Corporal
and
Fleshly
eating
,
as
Papists
do
.
But
you
conceal
fraudulently
,
how
I
said
,
and
proved
that
they
misunderstood
him
,
and
Christ
did
tax
them
with
a
mis-understanding
,
as
now
mention'd
.
Where
is
now
in
all
this
,
any
even
probable
ground
for
your
Conclusion
,
which
you
pretend
to
have
found
out
clearly
in
the
foresaid
place
of
St.
John
;
that
Christ
in
that
occasion
did
sufficiently
propose
to
them
a
Fleshly
eating
of
his
real
Body
,
as
Papists
do
believe
it
;
that
only
in
denying
such
eating
,
they
were
damnable
Unbelievers
?
You
affirm
decretorially
,
without
giving
any
reason
for
it
,
that
the
words
of
our
Saviour
,
The
Flesh
profiteth
nothing
,
it
s
the
Spirit
that
quickeneth
,
&c.
was
not
a
check
to
the
Jews
,
for
understanding
him
of
a
Fleshly
eating
;
but
to
us
for
judging
of
this
Mystery
by
the
senses
of
the
Flesh
,
and
by
natural
reason
.
Sir
,
we
are
ready
by
the
help
of
divine
Grace
,
to
captivate
our
seases
and
reason
to
the
Obedience
of
Faith
in
God
,
wheresoever
we
find
him
declare
his
Will
to
us
,
without
any
further
examen
.
But
such
captivity
of
our
understanding
we
do
upon
good
grounds
deny
to
your
Decrees
,
as
undue
to
them
.
In
what
the
Church
of
England
believes
,
touching
the
holy
Eucharist
,
there
is
a
large
compass
for
divine
Faith
to
be
exercised
.
It
s
no
work
of
nature
by
sense
or
reason
,
to
understand
or
believe
so
strange
an
Union
,
tho
Spiritual
(
as
the
Gospel
tells
us
,
and
we
believe
)
'twixt
Christ
and
the
faithful
Receiver
of
this
Sacrament
;
such
streams
of
divine
Grace
,
such
feeding
of
Souls
to
life
everlasting
.
To
this
we
willingly
pay
a
captivity
of
our
understanding
,
because
we
find
it
clearly
declared
in
the
Word
of
God
,
tho
never
surpassing
so
much
the
reach
of
our
natural
Understanding
.
From
niceties
touching
the
mode
we
do
religiously
abstain
,
being
God
was
not
pleased
to
declare
it
:
according
to
that
grave
and
religious
expression
of
King
James
,
Quod
legit
Ecclesia
Anglicana
,
pie
credit
;
quod
non
legit
pari
pietate
non
inquirit
.
What
the
Church
of
England
reads
,
that
it
doth
piously
believe
;
what
it
doth
not
read
,
with
equal
Piety
omits
to
pry
into
.
CHAP.
XIX
.
Several
Answers
to
my
Arguments
,
against
Transubstantiation
refuted
.
TO
all
my
Reasons
touching
the
absurdity
of
the
doctrine
of
Transubstantiation
,
and
the
repugnance
of
it
with
all
humane
reason
,
Mr.
I.
S.
gives
an
easie
Answer
,
that
in
matters
of
Faith
we
must
renounce
Reason
.
He
should
first
prove
that
this
is
a
point
of
Faith
,
a
doctrine
contained
in
the
Word
of
God
.
His
endeavors
for
it
we
have
seen
and
declared
to
be
vain
in
the
precedent
Chapter
;
then
it
being
an
Article
of
their
making
,
he
may
not
expect
from
us
more
subjection
of
our
Intellects
,
then
his
re●son
will
gain
;
and
he
confessing
Reason
do's
not
assist
him
,
I
take
it
for
a
confession
that
he
is
cast
in
the
suit
.
I
urged
,
that
there
was
no
necessity
of
forcing
men
to
believe
so
hard
a
doctrine
,
neither
for
the
effect
of
the
Sacrament
,
nor
for
the
verification
of
our
Saviours
words
in
the
Institution
of
it
.
Mr.
I.
S.
confesses
the
first
,
but
denies
the
second
upon
a
very
trivial
,
and
no
less
weak
Argument
,
which
I
will
shew
,
rather
proves
against
him
then
for
him
.
He
saies
,
that
allowing
the
word
Body
is
equivocal
,
and
indifferent
to
be
taken
for
a
real
or
figurative
Body
;
yet
put
in
a
Proposition
,
it
s
determined
to
signifie
that
of
which
only
the
Predicate
can
be
verified
;
but
only
of
Christ's
real
Body
,
can
it
be
verified
that
it
was
given
for
us
:
therefore
this
Proposition
,
[
This
is
my
Body
which
is
given
for
you
]
is
to
be
understood
of
Christ's
real
Body
.
Here
we
have
one
Proposition
made
of
two
,
and
the
Predicate
of
the
former
made
the
Subject
of
the
latter
,
to
frame
a
designed
fallacy
.
The
former
Proposition
,
which
is
the
proper
Subject
of
our
debate
,
is
this
,
Hoc
est
Corpus
meum
,
this
is
my
Bod.
The
Subject
of
this
Proposition
,
is
the
Bread
Christ
had
in
his
hands
,
and
gave
his
Disciples
to
eat
.
The
Predicate
is
our
Saviours
Body
;
and
the
question
is
how
to
understand
the
words
of
the
Predicate
,
so
as
they
may
be
agreeable
to
the
Subject
.
The
words
of
the
Predicate
are
indifferent
to
be
taken
for
a
real
or
figurative
Body
,
and
to
be
determined
according
to
the
quality
of
the
Subject
;
that
so
the
Identity
of
both
,
requisite
for
a
true
Proposition
,
may
be
seen
,
according
to
the
rule
above
mentioned
by
Mr.
I.S.
all
which
proves
that
the
word
Body
is
to
be
taken
rather
in
a
figurative
sense
then
in
a
real
;
otherwise
it
could
not
be
agreeable
to
the
Subject
,
which
was
Bread
real
and
visible
,
and
called
such
before
and
after
Consecration
,
both
by
Christ
and
St.
Paul
.
Now
take
notice
Reader
,
of
the
egregious
fallacy
of
our
Adversary
.
The
foresaid
complex
Proposition
he
assumes
to
work
upon
,
[
This
is
my
Body
which
is
given
for
you
,
]
is
composed
of
two
Propositions
,
the
one
is
hat
now
declared
,
relating
to
what
Christ
had
in
his
hand
,
[
This
is
my
Body
.
]
The
other
relating
to
Christ's
Body
of
which
,
as
subject
of
the
second
Proposition
,
another
Predicate
is
affirmed
,
that
it
was
given
for
us
upon
the
Cross
,
[
which
was
given
for
you
.
]
Mr.
I.
S.
to
do
his
own
work
,
confounds
these
two
Propositions
,
and
makes
the
Predicate
of
the
former
Proposition
a
Subject
to
the
latter
:
and
instead
of
fitting
the
said
Predicate
of
the
former
Proposition
to
the
Subject
of
it
(
as
he
should
do
,
being
to
speak
to
the
purpose
)
he
talks
of
fitting
it
to
the
Predicate
of
the
second
Proposition
,
about
which
is
no
question
;
for
none
doubts
whether
it
was
the
real
Body
of
Christ
that
was
given
for
us
upon
the
Cross
.
I
allow
you
the
benefit
of
the
same
rule
alledged
for
the
second
Proposition
,
[
Christs
Body
was
given
for
us
,
]
that
the
indifferency
of
the
word
Body
,
which
is
the
Subject
,
may
be
determined
by
the
quality
of
the
Predicate
,
and
so
taken
for
a
real
Body
,
because
't
was
a
real
Body
which
was
given
for
us
upon
the
Cross
.
Why
will
not
you
allow
us
the
benefit
of
the
same
rule
for
the
former
Proposition
,
[
This
is
my
Body
,
]
which
is
the
proper
Subject
of
this
Debate
,
that
the
indifferency
of
the
word
Body
in
the
Predicate
be
determined
by
the
quality
of
the
Subject
,
which
was
the
Bread
Christ
had
in
his
hand
,
and
of
which
,
with
more
propriety
and
less
violence
may
be
affirmed
,
that
its
a
figurative
Body
of
Christ
,
then
his
living
Body
?
But
if
the
rules
of
your
Logic
must
be
so
extravagant
as
to
demand
,
that
when
a
discrepancy
appears
betwixt
the
Predicate
and
Subject
of
a
Proposition
supposed
to
be
true
,
it
s
the
Subject
must
be
altered
or
fashioned
to
a
conformity
with
the
Predicate
,
not
the
Predicate
to
conform
with
the
Subject
:
what
will
you
make
of
these
two
Propositions
of
our
Saviour
,
I
am
the
true
Vine
,
Joh.
XV.
1.
I
am
the
bread
of
life
,
Joh.
VI.
48.
In
which
two
Propositions
a
great
discrepancy
appears
betwixt
the
Predicate
and
Subject
.
The
person
of
Christ
speaking
,
is
the
Subject
in
both
Propositions
,
Wine
and
Bread
the
Predicate
.
Will
you
have
the
person
of
Christ
to
be
altered
and
converted
to
a
Vine
,
and
to
Bread
,
to
verifie
those
Propositions
;
I
hope
you
will
not
be
so
blasphemous
.
And
why
?
Because
Christ
was
seen
to
be
a
Man
,
not
a
Vine
,
or
Bread
:
and
so
was
the
Bread
in
his
hands
seen
and
felt
to
be
true
Bread
,
no
humane
Body
.
I
objected
,
that
the
Council
of
Trent
,
Sess
.
13.
Can.
2.
accursing
such
as
affirm
Bread
and
Wine
to
remain
in
the
Eucharist
after
Consecration
,
doth
oppose
St.
Paul
,
calling
the
consecrated
Element
Bread
.
You
say
he
called
it
Bread
,
not
because
it
was
such
then
,
but
because
it
was
Bread
before
;
as
in
Scripture
we
read
,
The
blind
do
see
,
the
lame
do
walk
:
not
that
they
were
blind
and
lame
when
they
did
see
and
walk
,
but
because
they
were
such
before
.
I
answer
,
that
in
these
latter
cases
an
Ampliation
of
the
term
was
necessary
,
because
the
senses
did
assure
that
those
men
were
not
then
blind
or
lame
;
but
not
so
in
St.
Pauls
case
;
the
senses
did
see
and
feel
what
he
called
Bread
,
to
be
such
indeed
.
I
produced
several
clear
and
express
testimonies
of
the
most
ancient
and
renowned
Fathers
of
the
Church
,
delivering
our
doctrine
,
that
the
Elements
in
the
Eucharist
do
not
change
their
nature
,
but
are
Types
and
Symbols
of
the
Body
of
Christ
abiding
still
in
their
proper
substance
.
To
all
which
Mr.
I.
S.
answers
,
that
the
Eucharist
is
indeed
a
Type
and
Representation
of
Christ's
Body
,
but
Christ
himself
is
there
both
representing
and
represented
:
as
a
King
that
would
act
a
part
in
a
Tragedy
of
his
own
Victories
,
he
would
be
the
thing
represented
,
and
the
representation
.
Truly
I
wonder
how
this
old
Simile
kept
credit
so
long
time
among
Romish
Catechists
,
but
more
that
it
should
be
brought
to
a
serious
dispute
.
I
wonder
they
should
not
apprehend
a
great
indecency
in
the
parity
;
if
a
Tragedy
were
made
of
the
late
Seige
of
Maestricht
,
wherein
the
King
of
France
was
in
person
active
;
would
not
a
judicious
man
think
it
unbecoming
the
majesty
of
so
great
a
Prince
,
to
go
himself
about
all
the
Cities
of
the
Country
,
acting
a
part
in
such
a
Tragedy
,
to
represent
his
own
Chivalry
?
Why
will
not
they
think
it
indecent
,
that
the
King
of
Glory
,
Christ
,
should
act
personally
and
corporally
in
all
corners
of
the
World
,
where
the
Eucharist
is
celebrated
,
being
able
to
do
all
intended
by
it
in
a
more
intelligible
way
,
and
with
more
decency
.
But
all
this
while
our
Adversary
slips
the
main
Point
intended
by
the
testimony
of
the
Fathers
,
that
the
Elements
of
Bread
and
Wine
remain
in
their
own
nature
unchanged
after
Consecration
;
whereby
they
seem
to
lie
under
the
curse
of
the
Council
of
Trent
now
mentioned
.
To
which
testimonies
I
will
add
another
out
of
Dionysius
Syrus
,
writing
upon
the
first
Chapter
of
S.
John
.
v.
14.
and
the
word
was
made
Flesh
.
His
words
translated
by
a
most
[
*
](A60334-e48730-b)
*
Dr
Lofius
.
learned
and
honorable
person
out
of
the
Syriac
Language
into
English
,
are
these
.
Object
.
The
Heretics
demand
how
was
the
word
made
Flesh
,
being
not
changed
?
Sol.
Even
as
he
appeared
to
the
Prophets
in
Similitudes
without
being
changed
,
&
as
he
was
before
he
was
made
,
so
was
he
when
he
was
made
,
without
change
.
And
as
the
Amianton
or
Salamander
is
united
with
the
fire
,
without
being
changed
;
as
the
Bread
is
made
the
Body
of
Christ
,
and
the
waters
of
Baptism
are
made
Spiritual
,
without
being
changed
from
their
nature
:
so
the
word
was
made
Flesh
,
without
being
changed
from
what
it
was
as
God
;
that
is
to
say
,
he
took
Flesh
without
being
changed
.
From
the
same
hand
I
had
notice
that
the
Ethiopic
Liturgy
printed
at
Rome
,
dn
.
Dom.
1548.
useth
these
words
in
the
Celebration
of
the
Sacrament
,
This
Bread
is
my
Body
;
which
determination
of
the
Particle
hoc
,
to
Bread
,
disfavoring
the
doctrine
of
Transubstantion
,
the
Translator
of
the
Liturgy
plai'd
the
falsary
in
translating
that
passage
,
by
the
words
,
Hoc
est
Corpus
meum
.
To
all
these
and
the
like
Testimonies
,
Mr.
I.S.
saies
,
they
are
not
so
clearly
for
us
,
but
that
Bellarmin
,
and
others
of
his
side
do
find
waies
to
give
them
another
sense
,
and
therefore
we
needed
an
infallible
living
Judg
to
determine
the
sense
of
the
Fathers
,
as
well
as
of
Scripture
;
and
that
Judg
being
to
be
the
Bishop
of
Rome
,
he
may
be
sure
of
a
favorable
sentence
,
if
the
cause
be
devolved
thither
.
But
what
if
we
find
a
Pope
clearly
delivering
our
Opinion
twelve
hundred
years
ago
,
and
saying
,
The
Sacramental
Elements
after
Consecration
,
do
not
cease
to
be
the
substance
and
nature
of
Bread
and
Wine
;
as
we
have
found
Pope
Gelasius
do
,
whose
words
I
related
,
pag.
56.
of
my
sormer
Discourse
?
Will
he
find
a
way
to
decline
such
a
sentence
?
Were
the
Popes
Infallible
in
that
time
?
Certain
I
am
,
they
did
not
pretend
to
be
so
.
But
Mr.
I.S.
answers
,
that
Bellarmin
saies
,
that
Gelasius
was
no
Pope
but
a
Monk
.
Bellarmi●
do's
cast
a
thick
cloud
upon
History
to
prove
so
much
,
or
at
least
to
render
the
matter
obscure
;
and
so
do's
Baronius
.
But
this
latter
fearing
not
to
carry
on
that
design
,
or
(
as
he
saies
,
to
)
war
with
more
gallantry
and
contemt
of
his
Adversaries
,
will
afford
them
the
Arms
they
pretend
,
and
allow
Gelasius
the
Pope
should
be
Author
of
those
words
:
And
what
then
?
Why
Gelasius
,
by
the
words
substance
of
Bread
and
Wine
,
did
mean
the
Accidents
or
Species
of
Bread
and
Wine
,
which
do
remain
,
and
are
to
us
the
means
of
knowing
the
substance
;
and
may
not
be
called
properly
Accidents
in
this
Case
,
because
there
is
no
substance
left
for
them
to
rest
upon
,
as
the
nature
and
common
notion
of
an
Accident
do's
require
.
And
having
deliver'd
this
most
strange
and
never
heard
of
complication
of
contradictory
expressions
,
to
make
of
Accidents
a
substance
,
and
with
all
,
no
substance
of
Bread
to
remain
;
he
sounds
lowdly
a
triumph
over
his
Adversaries
,
that
he
has
whipt
them
like
boys
with
their
own
arms
;
and
altho
it
be
allowed
gratis
,
that
the
foresaid
testimony
should
be
of
Pope
Gelasius
,
yet
it
serves
nothing
to
their
purpose
.
I
could
enlarge
more
upon
the
Absurdities
of
Baronius
his
discourse
upon
that
subject
,
and
the
injury
he
do's
to
Gelasius
in
fathering
upon
him
so
ridiculous
a
paradox
:
but
I
think
sufficient
for
the
present
to
let
the
Reader
see
how
solid
and
serious
,
I
should
say
how
childish
and
ridiculous
even
great
Men
appear
,
when
engaged
in
a
bad
cause
.
I
am
apt
to
think
that
some
will
hardly
believe
so
great
a
Man
as
Cardinal
Baronius
should
deliver
so
eminent
nonsense
as
we
have
now
related
.
Read
him
in
his
fifth
Tome
of
his
Annals
,
An.
Dom.
406.
Gelasii
Papae
,
an.
5.
from
the
first
number
to
the
twentieth
.
And
conclude
Reader
from
this
passage
,
what
little
hopes
we
may
have
of
peace
,
and
end
of
Controversy
among
Christians
,
by
allowing
the
Pope
to
be
infallible
,
when
the
most
clear
and
plain
words
of
a
Pope
are
subject
to
an
Interpretation
of
them
so
cross
,
and
diametrically
opposite
to
the
meaning
of
them
according
to
common
use
.
As
to
understand
Scripture
,
a
Popes
Declaration
is
pretended
to
be
necessary
;
so
to
understand
each
Pope
his
Declaration
,
another
infallible
Judg
is
to
be
look'd
after
without
end
.
CHAP.
XX.
Ancient
School-men
declare
Transubstantiation
cannot
be
proved
out
of
Scripture
,
and
that
it
was
not
an
Article
of
Faith
before
the
Lateran
Council
.
Mr.
I.
S.
his
great
boast
of
finding
in
my
Check
to
their
worship
of
the
Host
,
a
prejudice
to
the
Hierarchy
of
the
Church
of
England
,
declared
to
be
void
of
sense
and
ground
.
MR.
I.
S.
with
his
usual
confidence
says
it
is
most
false
what
I
imputed
to
Scotus
,
Ocham
,
Cajetan
,
and
other
School-men
,
that
the
doctrine
of
Transubstantiation
is
not
contained
in
the
Canon
of
Scripture
,
nor
was
an
Article
of
Faith
before
the
Lateran
Council
.
He
allows
Cajetan
was
of
that
opinion
,
and
was
censored
for
it
;
he
erred
therein
,
says
he
,
and
what
then
?
but
he
denies
resolutely
that
Scotus
should
be
of
such
an
opinion
.
Then
Bellarmin
did
him
an
injur
in
relating
the
contrary
of
him
in
these
words
,
One
thing
,
says
he
,
Scotus
adds
,
which
is
not
to
be
approved
,
that
before
the
Lateran
Council
,
Transustantiation
was
no
Article
of
Faith
.
And
a
little
before
,
he
tells
us
,
that
Scotus
said
there
is
no
place
in
Scripture
that
proves
clearly
Transubstantiation
to
be
admitted
,
if
the
authority
of
the
Church
did
not
intervene
:
where
Bellarmin
adds
Scotus
his
saying
not
to
be
improbable
;
for
tho
the
Scripture
himself
alledged
may
seem
clear
to
the
purpose
,
yet
even
that
[
*
](A60334-e49260-b)
*
Vnum
taemen
addit
Scotus
,
qu●d
minimè
probandum
est
;
ante
●ateranense
consilium
non
fuisse
dogina
Fides
Transidistantia●●enem
.
may
be
doubted
;
whereas
most
learned
and
acute
Men
,
such
as
Scotus
chiefly
was
,
did
hold
the
contrary
.
These
are
the
express
words
of
Bellarmin
,
lib.
3.
de
Euchar.
c.
23.
Here
you
have
Bellarmin
declaring
clearly
against
Mr.
I.
S.
that
Scotus
said
that
Transubstantiation
was
not
an
Article
of
Faith
before
the
Lateran
Council
,
and
that
both
Scotus
and
other
most
learned
and
acute
men
were
of
opinion
that
the
doctrine
of
Transubstantiation
is
not
clearly
contained
in
Scripture
.
And
truly
,
tho
I
had
not
seen
Scotus
his
writing
upon
the
point
,
I
am
apt
to
believe
that
Mr.
I.
S.
should
be
mistaken
rather
then
Bellarmin
,
but
I
have
read
over
Scotus
his
discourse
upon
this
subject
,
not
only
in
the
printed
Editions
,
but
in
the
ancient
MS.
kept
in
Merton
Coll.
in
Oxon.
whereof
he
was
a
Fellow
,
with
no
small
admiration
and
compassion
,
to
see
so
noble
and
excellent
a
wit
forced
to
opine
or
seem
to
opine
against
his
proper
sentiment
,
as
he
doth
protest
himself
to
do
,
to
comply
with
Pope
Innocent
and
the
Lateran
Council
.
Having
stated
the
question
of
Transubstantiation
,
related
the
opinion
of
Aquinas
and
others
for
it
,
and
confuted
most
vigorously
their
arguments
out
of
Scripture
and
reason
for
it
,
as
not
convincing
;
at
last
yields
to
the
opinion
of
Innocent
in
these
words
,
Teneo
igitur
istam
opinionem
ibi
positam
ab
Innocentio
,
quod
substantia
panis
non
maneat
,
sed
quod
transubstantiatur
in
Corpus
Christi
,
non
propter
rationes
praedictas
,
quia
non
cogunt
.
For
which
opinion
to
say
something
,
being
forced
to
follow
it
,
he
alledges
two
conveniences
.
The
first
,
that
if
the
substance
of
bread
did
remain
under
the
Accidents
of
it
,
a
man
taking
the
Body
and
Blood
of
our
Savior
under
such
Accidents
would
not
be
fasting
;
and
so
may
not
celebrate
twice
in
one
day
:
which
is
against
that
Canon
de
consecrat.
distinct
.
primâ
in
nocte
.
The
second
conveniency
is
,
that
the
Church
prays
,
as
appears
in
the
Canon
of
the
Mass
,
the
bread
and
wine
may
be
made
the
Body
and
Blood
of
our
Savior
Jesus
Christ
,
but
prays
not
for
a
thing
impossible
,
therefore
it
is
to
be
said
that
the
substance
of
bread
ceases
to
be
there
,
and
is
converted
into
the
Body
of
Christ
.
Whoever
knew
the
subtilty
and
exactness
of
Scotus
his
reasoning
,
may
easily
perceive
that
he
spoke
against
his
own
sentiment
when
he
alledged
such
weak
Arguments
,
as
those
two
now
mentioned
;
and
so
,
not
to
forfeit
the
credit
of
his
subtilty
,
turns
to
protest
with
his
accustomed
ingenuity
,
that
he
followed
this
opinion
only
for
the
Authority
of
the
Church
,
concluding
thus
:
&
hoc
principaliter
teneo
propter
Authoritatem
Ecclesiae
,
&c.
and
the
same
his
Scholiasts
declares
of
him
upon
the
foresaid
words
,
saying
,
Tenet
Doctor
tertiam
sententiam
,
nempè
panem
converti
in
Corpus
Christi
,
quia
sic
Ecclesia
tenet
.
[
*
](A60334-e49550-b)
*
Edit.
Lugdun
.
an.
1639.
Vid.
Scot.
in
4.
dist.
10.
q.
3.
Scotus
holds
the
bread
to
be
converted
into
the
Body
of
Christ
,
because
the
Church
declared
it
so
in
the
Lateran
Council
,
not
for
any
Authority
of
Scripture
or
reason
which
could
move
him
to
it
.
The
same
I
may
easily
prove
of
other
learned
Schoolmen
.
By
this
you
may
see
Mr.
I.
S.
his
rashness
in
saying
I
did
most
falsely
impose
upon
Scotus
what
both
Bellarmin
and
himself
declares
to
be
his
proper
opinion
.
Of
the
same
opinion
with
Scotus
was
Durandus
,
in
4.
Sent.
dist.
11.
q.
1.
sect.
propter
3.
where
he
declares
,
that
the
opinion
affirming
the
substance
of
Bread
to
remain
after
Consecration
,
was
more
convenient
to
obviate
difficulties
,
rendring
the
Mystery
more
hard
to
be
believed
,
but
that
the
contrary
is
to
be
held
for
the
declaration
of
the
Church
.
Cajetan
said
,
that
only
the
said
declaration
could
make
the
words
of
our
Saviour
alledged
for
Transubstantiation
,
appear
convincing
to
that
purpose
.
And
Suarez
tells
us
,
his
saying
was
commanded
by
Pope
Pius
the
V.
to
be
expunged
.
An
old
Copy
of
Ocham
I
found
in
Dublin
Library
,
was
more
fortunate
in
escaping
their
blurs
.
In
his
5th
quodlibet
q.
30.
he
relates
three
opinions
touching
the
Bread
in
the
Eucharist
.
The
first
saying
,
that
the
Bread
which
was
before
,
is
the
Body
of
Christ
after
Consecration
;
of
which
opinion
he
delivers
this
censure
,
Prima
est
irrationalis
,
that
it
is
an
unreasonable
opinion
.
The
second
opinion
,
saies
he
,
is
,
that
the
substance
of
Bread
and
Wine
ceases
to
be
,
and
only
the
Accidents
do
remain
,
and
under
them
begins
to
be
the
Body
of
Christ
:
Of
this
opinion
he
saies
,
Est
communis
opinio
,
quam
ten●o
propter
determinationem
Ecclcsiae
,
&
non
prop●●r
aliam
rationem
.
That
to
this
opinion
he
consems
for
the
declaration
of
the
Church
,
in
favor
of
it
,
and
not
for
any
reason
assisting
it
.
The
third
opinion
related
by
him
is
,
that
the
substance
of
Bread
and
Wine
remains
after
Consecration
;
and
of
this
he
saies
,
Tertia
opinio
esset
multum
rationabilis
,
nisi
esset
determinatio
Ecclesiae
in
contrarium
.
That
this
opinion
were
very
rational
,
if
the
determination
of
the
Church
were
not
contrary
to
it
.
So
that
it
is
not
any
reason
,
nor
any
ground
they
saw
for
it
in
Scripture
,
made
these
and
many
other
very
Learned
men
consent
to
the
doctrine
of
Transubstantiation
,
but
only
a
blind
Obedience
to
Innocents
Decree
in
the
Lateran
Council
.
Bellarmin
wishes
we
should
all
have
this
submission
to
the
Autority
of
the
Church
;
and
I
wish
with
all
my
heart
,
that
both
we
and
he
,
and
his
party
,
and
all
Christians
,
should
have
due
submission
to
the
Church
truly
Catholic
,
Primitive
and
Apostolic
,
declaring
to
us
the
Word
of
God
by
Canonical
Scripture
,
and
Universal
Tradition
;
in
which
Fountains
of
Truth
neither
Transubstantiation
will
be
found
,
nor
any
of
their
Errors
which
I
pointed
out
for
motives
of
my
forsaking
their
Communion
.
Neither
is
I.
S.
more
fortunate
in
his
attemt
of
putting
a
terror
upon
me
,
as
if
I
had
shock'd
the
Hierarchy
of
the
Church
of
England
,
by
saying
its
rashness
to
give
divine
Adoration
to
a
Wafer
,
wherein
they
cannot
be
sure
Christ
to
be
Present
;
this
depending
according
to
their
own
Principles
,
upon
the
Priests
intention
to
Consecrate
,
his
due
Ordination
,
and
of
the
Bishop
that
gave
him
Orders
,
his
intention
and
due
Ordination
,
and
so
upward
of
endless
requisites
impossible
to
be
certainly
known
.
And
what
has
all
this
to
do
with
shocking
the
Hierarchy
of
the
the
Church
of
England
?
When
I
saw
the
man
begin
with
so
great
a
clap
,
and
sounding
already
a
triumph
,
I
expected
the
story
of
the
Nags-head
,
or
some
other
of
their
old
Engines
against
the
Legality
of
the
Protestant
Clergy
should
come
down
:
but
all
he
brings
is
that
we
do
also
allow
some
things
to
be
essentially
requisite
for
the
validity
of
a
Sacrament
,
the
defect
of
which
nullifies
the
Sacrament
.
As
for
Baptism
,
water
is
requisite
,
and
the
form
of
words
,
I
baptize
you
in
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
holy
Ghost
.
The
Minister
may
vitiate
this
form
,
and
utter
somewhat
in
lieu
of
it
,
or
omit
some
words
of
it
,
or
add
some
other
that
would
destroy
the
form
.
The
same
may
happen
in
the
Ordination
of
a
Minister
or
Bishop
,
and
there
is
no
certainty
that
no
error
of
these
should
have
happen'd
in
any
one
of
the
whole
train
of
our
Ordainers
,
and
if
it
was
wanting
in
any
,
all
the
Ordinations
derived
from
him
are
null
.
Therefore
we
can
have
no
Assurance
of
our
Hierarchy
.
I
leave
the
Judicious
Reader
to
see
what
singular
exploit
this
man
hath
done
herein
against
the
Church
of
England
?
his
reasons
alledged
of
doubting
the
Legality
of
its
Ministers
,
doth
prove
so
much
for
rendring
doubtful
the
Legality
of
the
Roman
Clergy
,
by
his
own
confession
:
but
much
more
for
what
I
am
to
add
:
first
,
that
we
do
not
make
the
effects
of
Sacraments
to
depend
so
much
upon
the
intention
and
quality
of
the
Ministers
,
as
Papists
do
.
We
entertain
a
better
opinion
of
Gods
goodness
,
that
he
will
not
have
pious
Souls
lose
the
fruit
of
their
sincere
Endeavors
;
and
will
supply
to
that
effect
the
defect
of
the
Minister
:
secondly
,
that
their
practice
of
muttering
the
words
in
a
Language
unknown
to
the
People
,
and
in
a
voice
not
audible
,
(
especially
in
the
consecration
of
the
Eucharist
)
is
more
subject
to
errors
and
fraud
then
the
way
of
our
Church
,
where
the
Minister
is
to
pronounce
loudly
and
intelligibly
the
words
of
the
form
.
But
chiefly
touching
the
subject
of
our
present
discourse
(
from
which
our
Adversary
seems
willing
to
divert
)
I
mean
the
use
and
Adoration
of
the
Sacrament
of
the
Eucharist
,
who
run
more
hazard
the
Papists
or
we
?
In
case
a
defect
should
happen
touching
the
consecration
we
enjoy
the
fruit
of
a
spiritual
Communion
,
and
are
not
at
the
loss
that
Papists
are
in
the
like
case
,
who
make
the
main
fruit
depend
upon
the
real
and
corporal
presence
of
Christ
in
the
host
.
We
run
no
danger
of
Idolatry
,
material
or
formal
,
giving
the
worship
of
Divinity
to
a
thing
that
is
not
God
;
as
Papists
do
,
giving
that
kind
of
worship
to
any
host
reputed
to
be
duly
consecrated
,
which
if
it
happens
not
to
be
so
indeed
,
their
act
of
worship
is
at
least
a
material
Idolatry
in
their
own
confession
:
and
to
expose
themselves
to
a
known
danger
of
committing
such
kind
of
Idolatry
cannot
chuse
but
be
criminal
,
as
it
is
generally
reputed
to
be
a
sin
for
one
to
expose
himself
to
a
danger
of
committing
a
sin
.
The
parity
of
one
honoring
his
Father
,
not
knowing
certainly
him
to
be
his
true
Father
,
is
impertinent
and
undecent
.
A
bad
opinion
he
must
have
of
his
Mother
,
who
doubts
his
reputed
Father
to
be
such
in
truth
.
But
what
if
he
were
in
a
material
error
,
it
is
not
a
sin
,
but
a
duty
to
pay
respect
unto
him
that
adopts
or
owns
him
for
a
Son
.
I
will
conclude
this
matter
with
letting
Mr.
I.
S.
see
his
rashness
,
in
pretending
I
was
rash
in
saying
its
intolerable
boldness
in
some
of
his
fellows
to
say
,
there
is
the
same
reason
for
the
adoration
of
the
host
,
as
for
adoring
Christs
Divinity
.
And
he
pretends
I
should
seem
thereby
not
to
understand
their
doctrine
.
Sir
,
I
am
not
to
enter
with
you
in
comparison
which
of
us
understands
better
the
Doctrine
of
both
Churches
:
what
I
see
evidently
is
,
that
either
you
do
ignorantly
misunderstand
,
or
maliciously
misrepresent
the
state
of
the
Question
;
that
wanting
an
answer
to
my
Arguments
in
their
proper
terms
,
you
may
fashion
them
so
,
as
your
impertinent
Discourses
may
seem
to
strike
at
something
,
which
is
properly
hostem
tibi
fingere
quem
ferias
,
to
create
your self
an
Adversary
,
such
as
you
may
triumph
over
,
that
is
,
not
to
fit
your
answer
to
my
Arguments
,
but
my
Arguments
to
that
you
will
have
us
take
for
an
answer
;
being
what
you
have
to
say
.
This
is
very
usual
with
you
,
as
in
many
occasions
I
have
declared
from
the
beginning
of
this
Discourse
,
and
will
further
declare
in
others
to
the
end
of
it
,
but
in
the
present
you
appear
notoriously
guilty
of
this
foul
play
.
I
do
neither
ignore
or
doubt
,
that
if
your
doctrine
of
Christs
personal
presence
in
the
consecrated
host
were
true
,
there
is
as
much
reason
to
adore
such
an
host
,
as
to
adore
Christ
himself
;
both
being
the
same
thing
in
such
a
supposition
.
This
is
the
Mystery
you
pretend
I
should
not
understand
,
but
this
is
not
the
state
of
the
Question
with
me
.
What
I
did
,
and
do
again
,
call
intolerable
boldness
,
is
to
say
,
that
(
the
matter
standing
,
as
now
it
doth
,
doubtful
and
controverted
)
there
is
as
much
reason
for
adoring
the
host
consecrated
,
as
there
is
for
adoring
Christ
his
person
:
since
for
adoring
Christ
we
have
several
express
commands
laid
upon
us
in
Scripture
,
which
I
related
out
of
Heb.
1.6
.
Philip.
2.10
.
Jo.
5.23
.
but
no
intimation
given
of
adoring
Christ
in
the
Sacramental
bread
,
supposing
him
corporally
present
there
.
But
if
you
go
to
the
object
of
both
worships
,
Christ
living
in
the
World
,
and
your
host
consecrated
:
to
say
that
there
is
as
much
ground
for
believing
your
doctrine
of
Divinity
existent
in
the
latter
as
in
the
former
,
I
said
,
and
say
still
,
its
intolerable
boldness
,
and
a
great
injury
to
Christian
Religion
,
to
make
those
two
things
of
equal
certainty
,
whereof
I
was
contented
to
make
Bellarmin
[
*
](A60334-e50010-b)
*
Bellarm.
de
Christo
.
lib.
1.
c.
4.
Judg
;
who
being
to
prove
the
Divinity
of
Christ
,
goes
through
six
Classes
of
Arguments
out
of
Scripture
with
uncontroulable
strength
:
but
being
to
prove
Transubstantiation
out
of
Scripture
,
his
only
Argument
is
out
of
those
words
of
Matth.
28.
Take
,
eat
,
this
is
my
Body
.
Which
place
how
unable
it
is
in
the
opinion
of
the
gravest
School-men
,
and
of
Bellarmin
himself
,
to
make
clear
the
doctrine
of
Transubstantiation
,
we
have
seen
from
the
beginning
of
this
Chapter
.
Is
it
not
therefore
intolerable
boldness
to
say
,
there
is
as
much
reason
to
assert
that
Christ
is
in
the
host
really
and
corporally
,
as
there
is
for
saying
that
Christ
is
God
?
CHAP.
XXI
.
Mr.
I.
S.
his
weak
defence
of
their
half
Communion
confuted
.
HE
will
have
the
Precept
of
Communion
run
parallel
with
that
of
Baptism
,
wherewith
I
am
well
contented
.
Both
are
commanded
by
Christ
:
Baptism
thus
,
If
one
be
not
born
again
by
the
Water
and
the
Spirit
,
he
shall
not
enter
into
the
Kingdom
of
Heaven
,
Joh.
VI.
53.
And
the
Communion
thus
,
If
ye
do
not
eat
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
you
shall
not
have
life
in
you
.
The
essential
requisites
of
Baptism
are
water
and
a
set
form
of
words
.
In
this
no
alteration
may
consist
with
the
validity
of
the
Sacrament
:
not
so
of
the
mode
or
circumstances
,
whether
it
be
with
immersion
or
sprinkling
.
Herein
alterations
may
be
,
and
were
admitted
by
the
Church
.
Even
so
in
the
Sacrament
of
the
Eucharist
,
the
essence
of
it
consists
in
eating
the
Flesh
,
and
drinking
the
Blood
of
our
Saviour
.
This
may
not
be
altered
,
but
the
mode
or
circumstances
,
whether
it
be
kneeling
or
standing
,
whether
in
leavened
or
unleavened
Bread
,
whether
white
or
red
Wine
;
touching
these
Accidents
there
may
be
alterations
without
prejudice
to
the
substance
of
the
Sacrament
,
but
not
touching
the
essential
parts
of
Flesh
and
Blood
:
in
this
much
we
agree
on
both
sides
.
Now
what
are
we
to
understand
by
Flesh
,
what
by
Blood
our
Saviour
did
not
leave
obscure
,
so
as
we
may
err
in
so
weighty
a
matter
,
wherein
the
life
of
our
Souls
doth
consist
,
but
made
it
clear
and
visible
to
us
.
He
took
Bread
in
his
hands
,
and
of
it
,
he
said
,
this
is
my
Body
;
he
took
likewise
Wine
in
his
hand
,
saying
,
this
is
my
Blood
.
The
way
therefore
to
take
his
Body
and
Blood
,
is
to
take
consecrated
Bread
and
Wine
in
remembrance
of
him
.
This
is
the
way
Christ
did
establish
the
taking
of
this
blessed
Sacrament
,
this
the
Apostles
and
Primitive
Church
did
practice
,
and
this
way
all
true
Christians
ought
to
walk
.
Mr.
I.
S.
censures
it
as
a
pusillanimity
in
me
to
be
surprized
at
that
famous
non
obstante
of
the
Council
of
Constance
,
that
notwithstanding
Christ
did
institute
this
Sacrament
in
both
kinds
,
and
in
the
Primitive
Church
they
administred
it
so
,
yet
the
Council
thought
convenient
to
ordain
the
contrary
:
I
should
have
a
strong
stomach
to
swallow
without
chawing
or
examining
what
our
Lord
God
the
Pope
orders
,
as
the
Glossist
calls
him
.
He
is
Vice-god
upon
earth
,
as
all
of
them
stile
him
,
and
of
such
priviledg
that
the
commands
of
God
must
oblige
no
further
then
he
pleases
.
If
he
tells
us
that
virtue
is
vice
,
and
vice
virtue
,
we
are
to
believe
him
.
Yet
Mr.
I.S.
will
reason
the
case
with
us
.
He
might
have
spared
that
labor
,
for
I
declared
it
was
sufficient
to
my
purpose
to
know
they
will
pretend
reason
for
inverting
Christs
Institutions
.
But
how
well
beseeming
the
gravity
of
a
Council
,
are
the
reasons
he
alledges
,
grounded
upon
principles
of
nigardliness
&
nicety
.
To
spare
expences
of
wine
,
and
hinder
the
inconveniency
of
clean
people
to
drink
out
of
the
same
Cup
with
the
unclean
.
Is
there
not
so
much
plenty
of
Wine
now
in
the
World
,
as
was
in
the
Primitive
Church
,
and
the
Communion
less
frequent
?
Were
not
clean
people
then
in
the
World
?
Shall
a
groundless
fear
of
annoying
the
body
over-weigh
a
certain
danger
of
losing
the
Soul
.
Christ
having
declared
,
that
if
we
do
not
eat
his
Flesh
and
drink
his
Blood
,
we
shall
not
have
life
in
us
.
Is
it
fair
that
such
frivolous
reasons
as
these
should
suffice
for
a
Pope
to
alter
the
Institutions
of
Christ
,
and
no
reason
,
be
it
ever
so
evident
,
should
excuse
opposing
a
Popes
Decree
?
But
Mr.
I.
S.
tells
us
,
that
in
these
words
of
our
Saviour
,
Joh.
VI.
If
ye
do
not
eat
the
Flesh
of
the
Son
of
Man
,
and
drink
his
Blood
,
you
shall
not
have
life
in
you
.
The
Particle
[
and
]
must
be
taken
disjunctively
for
[
or
,
]
not
cop●latively
.
So
as
the
command
must
be
understood
of
eating
his
Flesh
,
or
drinking
his
Blood
;
because
in
the
Hebrew
Language
,
wherein
our
Saviour
spake
,
the
Particle
and
is
capable
of
such
a
sense
.
Bellarmin
and
Suarez
said
so
.
I
see
they
did
,
and
thereby
I
see
that
a
bad
cause
will
make
i●s
Patrons
run
to
narrow
shifts
.
At
this
rate
you
may
pretend
to
comply
with
the
precept
of
loving
God
and
your
Neighbor
,
by
loving
either
,
tho
you
do
not
love
both
.
And
so
of
the
precept
of
honoring
your
Father
and
Mother
,
that
you
observe
i●
by
honoring
one
,
tho
you
deny
that
duty
to
the
other
:
because
the
Particle
and
in
those
Precepts
,
is
capable
of
a
disjunctive
sense
,
and
may
be
construed
or
.
Moreover
,
this
Argument
would
prove
more
then
the
Council
,
or
Bellarmin
,
or
Suarez
himself
would
have
.
That
there
is
no
command
of
drinking
the
Blood
of
our
Saviour
.
So
the
Council
,
and
Romish
Writers
,
commonly
do
pretend
,
that
Christs
living
Body
being
corporally
present
in
the
consecrated
Bread
,
and
a
living
Body
containing
Flesh
and
Blood
,
by
taking
the
Bread
we
take
both
Flesh
&
Blood
.
But
the
supposition
of
this
Argument
,
that
Christ
is
corporally
present
in
the
Sacrament
,
being
pretended
,
&
even
proved
clearly
in
our
Opinion
to
be
false
,
it
s
in
vain
to
perswade
us
with
an
Argument
upon
that
Principle
.
Besides
,
tho
that
Supposition
were
true
,
it
s
not
easie
to
understand
how
,
by
swallowing
an
Animal
consisting
of
flesh
and
blood
,
without
separating
both
,
one
may
be
said
properly
to
drink
blood
.
All
these
Absurdities
may
be
excused
by
following
literally
the
words
and
and
practice
of
our
Saviour
,
administring
the
Sacrament
as
he
did
in
both
kinds
.
Here
I
am
to
admire
again
the
good
heart
and
confidence
of
Mr.
I.
S.
in
telling
us
that
we
have
a
positive
example
of
Christ
himself
,
that
once
gave
the
Communion
in
the
Accidents
of
Bread
alone
to
his
Disciples
,
in
the
way
towards
Emaus
,
pag.
217.
How
come
you
to
be
so
positive
in
affirming
that
of
Christ
with
his
Disciples
in
Emaus
,
should
have
bin
a
Communion
rather
then
a
common
Supper
Suarez
in
3.
p.
Dis
.
71.
Sec.
1.
saies
,
the
Opinion
of
many
Learned
Authors
denying
it
to
have
bin
a
Communion
,
seems
to
him
more
probable
.
And
Maldonate
supposes
many
good
writers
to
be
of
the
same
Opinion
.
But
besides
,
tho
it
were
a
Communion
,
what
is
your
ground
for
saying
he
should
not
have
given
the
Cup
in
it
?
That
only
Bread
is
mentioned
;
that
the
Disciples
told
he
was
known
of
them
in
breaking
of
Bread
.
But
it
is
very
frequent
in
Scripture
to
express
a
Dinner
or
Supper
,
where
both
meat
and
drink
is
taken
,
by
this
term
of
eating
Bread
,
and
the
Disciples
might
have
found
sufficient
signs
of
knowing
Christ
by
his
way
of
breaking
the
Bread
,
without
mentioning
more
of
his
actions
.
Furthermore
,
Suarez
in
3.
p.
Dis
.
42.
Sec.
1.
declares
it
to
be
the
Opinion
of
all
Divines
,
and
his
own
,
that
the
Species
of
Bread
and
Wine
are
the
Essential
Constitutes
of
this
Sacrament
,
Dico
30
Species
consecratas
esse
Eucharistiae
Sacramentum
,
seu
ad
ejus
constitutionem
intrinsece
&
essentialiter
pertinere
.
That
the
consecrated
Species
do
belong
essentially
to
the
Constitution
of
this
Sacrament
.
How
then
could
he
give
the
Sacrament
without
the
Species
of
Bread
and
Wine
,
if
they
be
essential
Constitutes
of
it
.
But
Suarez
,
say
you
in
his
Disp.
71.
saies
,
that
the
whole
Essence
of
the
Sacrament
consists
in
either
kind
;
and
therein
(
say
I
)
contradicts
his
former
doctrine
,
as
also
that
of
Gelasius
[
*
](A60334-e50590-b)
*
Gelas.
Papa
.
in
cap.
comperimus
de
Consecratione
dist.
2.
quoted
by
himself
,
Quidam
sumt
a
corporis
Christi
portione
à
Calice
sacri
cruoris
abstinent
,
qui
proculdubio
aut
integra
Sacramenta
suscipiant
,
aut
ab
integris
arceantur
,
quia
divisio
unius
ejusdemque
Mysterii
sine
grandi
sacrilegio
provenire
non
potest
.
Some
taking
the
Body
of
Christ
,
do
abstain
from
the
Cup
of
his
sacred
Blood
,
who
truly
should
either
take
all
the
Sacrament
,
or
leave
all
;
since
being
but
one
Mystery
,
it
may
not
be
divided
without
great
Sacriledg
.
They
pretend
this
should
be
understood
of
Priests
only
,
that
they
should
take
the
Communion
under
both
kinds
;
but
without
shewing
any
sufficient
ground
for
it
.
We
have
no
notice
of
Priests
taking
it
under
one
kind
,
to
whom
Gelasius
his
declaration
should
be
directed
,
and
our
Saviour
did
provide
in
this
Sacrament
a
Spiritual
food
,
not
only
for
Priests
,
but
for
all
the
faithful
,
and
his
words
,
which
are
the
ground
of
our
Assertion
,
did
extend
to
all
.
Mr.
I.
S.
pretends
that
my
Argument
against
Transubstantiation
,
[
That
neither
for
the
effects
of
of
the
Sacraments
,
neither
for
verifying
the
words
of
the
Institution
,
such
a
conversion
of
substances
should
be
necessary
,
]
comes
pertinently
to
his
purpose
here
.
That
the
Communion
under
both
kinds
is
not
needful
,
either
for
the
effects
of
the
Sacrament
,
or
for
verifying
the
words
of
Christ
in
the
Institution
of
it
.
But
the
Difference
is
wide
,
first
as
to
the
effects
,
Mr.
I.
S.
himself
confesses
,
pag.
201.
that
Christ
might
,
were
he
pleased
,
have
given
us
the
effects
of
the
Sacraments
with
a
figurative
presence
only
.
Secondly
,
as
to
the
tenour
of
our
Saviours
words
in
the
Institution
of
it
,
many
of
their
own
more
learned
and
exact
Scholemen
do
affirm
,
that
the
said
words
do
not
convince
for
Transubstantiation
,
in
force
of
their
proper
sense
,
as
we
have
seen
in
the
precedent
Chapter
.
And
[
*
](A60334-e50670-b)
*
Bellarm.
lib.
3.
de
Euchar.
c.
23.
Bellarmin
confesses
,
saying
,
it
was
the
sentiment
of
most
learned
and
acute
Men.
Both
these
things
are
wanting
for
making
the
like
Argument
serve
our
Adversary
:
for
we
have
proved
hitherto
,
that
neither
for
the
effect
of
the
Sacrament
,
nor
for
verifying
the
words
of
our
Saviour
in
the
Institution
of
it
,
the
half
Communion
may
suffice
.
Certainly
he
hath
no
such
confession
from
us
to
his
purpose
,
as
we
have
from
him
,
and
from
his
brethren
to
ours
.
CHAP.
XXII
.
The
Roman
Worship
of
Images
,
declared
to
be
sinfull
.
Mr.
I.
S.
is
very
tedious
,
and
no
less
impertinent
,
in
telling
us
its
not
a
sin
to
make
Images
absolutely
,
because
God
made
man
to
his
own
Image
,
and
Protestants
do
make
Images
of
the
King
and
Queen
,
&c.
but
he
might
spare
this
labour
,
I
having
declared
that
it
is
not
only
lawful
,
but
commendable
to
make
Images
,
and
good
use
of
them
to
several
purposes
.
The
sin
is
to
adore
and
worship
them
,
that
being
directly
opposite
to
Gods
Commandment
set
down
in
the
twentieth
Chapter
of
Exodus
,
in
these
words
,
Thou
shalt
not
make
to
thee
any
graven
Image
,
&c.
thou
shalt
not
bow
down
thy self
to
them
;
of
which
sin
the
Roman
Church
is
guilty
,
by
ordering
honor
and
reverence
to
be
given
to
Images
.
In
what
degree
,
Azorius
with
several
others
of
their
Divines
,
do
tells
us
,
saying
,
the
same
honor
is
to
be
given
to
them
which
is
due
to
the
Prototype
,
and
consequently
the
honor
of
Latria
to
the
Image
of
God
and
Christ
,
the
honor
of
Dulia
to
the
Images
of
other
Saints
.
So
Azorius
saies
,
(
and
not
I
,
as
Mr.
I.
S.
falsifies
)
in
these
words
,
Constans
est
Theologorum
sententia
Imaginem
codem
honore
&
cultu
honorari
&
coli
,
quo
colitur
id
cujus
est
Imago
.
It
is
the
constant
opinion
of
Divines
,
that
the
Image
is
to
be
honored
and
worshiped
,
in
the
same
manner
as
the
thing
whereof
it
is
an
Image
.
Mr.
I.
S.
saies
resolutely
,
Azorius
has
no
such
words
:
but
if
he
did
read
attentively
,
the
place
I
quoted
of
Azorius
,
Tom.
1.
Inst.
Moral
.
lib.
9.
c.
6.
§
.
Tota
haec
controversia
,
he
would
find
those
formal
words
in
him
,
and
others
immediatly
following
,
wherein
he
attributes
the
same
opinion
to
the
Council
of
Trent
,
Sessione
25.
in
decret.
Fdei
de
sacris
Imaginibus
,
and
to
the
seventh
Synod
.
Vasquez
lib.
2.
de
Adoratione
,
disp.
6.
cap.
2.
gives
this
further
Account
of
the
mode
of
worshipping
Images
in
the
Roman
Church
,
Catholica
veritas
est
Imaginibus
deferendam
esse
adorationem
,
h.
e.
signa
servitutis
&
submissionis
,
amplexu
,
luminaribus
,
oblatione
suffituum
,
capitis
nudatione
,
&c.
That
it
is
a
Catholic
verity
,
that
worship
is
to
be
given
to
Images
,
that
is
to
say
,
expressions
of
Service
and
Submission
,
by
embraces
,
light
burning
,
offering
of
Incense
,
uncovering
the
head
.
Azorius
quotes
for
the
same
opinion
,
Aquinas
,
Bonaventure
,
Alensis
,
Cajetan
,
and
several
other
ancient
and
modern
Schole-men
.
Mr.
I.
S.
will
not
have
us
believe
all
these
Doctors
in
this
their
Declaration
,
touching
the
Romish
worship
of
Images
.
But
who
are
you
good
Mr.
I.
S.
Quidam
nescio
quis
,
nec
puto
nomen
habet
,
one
I
know
not
who
,
and
as
I
see
nameless
,
that
we
must
believe
you
,
rather
then
so
many
famous
Doctors
now
mentioned
.
Give
to
your
worship
of
Images
what
name
you
please
,
to
worship
them
at
all
,
is
a
formal
transgression
of
the
divine
Precept
above
mentioned
,
and
therefore
a
grievous
fin
.
You
would
fain
prove
out
of
Scripture
that
God
ordered
Images
to
be
adored
,
which
is
to
pretend
that
God
should
contradict
himself
,
and
so
it
appears
in
the
ill
success
of
your
attempt
upon
finding
your
doctrine
in
Scripture
.
Your
first
discovery
in
Scripture
is
,
that
God
commanded
the
Brazen
Serpent
to
be
put
up
to
be
adored
,
say
you
.
Gods
command
touching
that
matter
is
set
down
,
Numb
.
XXIV
.
8.
in
these
words
,
Make
thee
a
fiery
Serpent
,
and
set
it
upon
a
Pole
,
and
it
shall
come
to
pass
,
that
every
one
that
is
bitten
,
when
he
looketh
upon
it
shall
live
.
Here
is
no
mention
of
adoring
that
Serpent
:
you
say
that
looking
upon
it
,
was
to
be
with
inward
reverence
and
veneration
,
wherein
adoration
or
worship
doth
properly
consist
.
Then
when
we
look
upon
a
Church
with
reverence
,
as
being
the
house
of
God
,
we
adore
it
,
the
same
when
we
look
upon
the
Bible
,
when
a
dutiful
child
looks
reverently
upon
his
Father
,
all
is
adored
.
Likely
the
Israelites
in
time
came
to
be
of
your
opinion
,
and
to
adore
the
Serpent
:
but
how
well
was
that
taken
at
their
hands
,
you
may
see
in
the
second
of
Kings
XVIII
.
4.
That
the
godly
King
Ezechias
,
brake
in
pieces
the
brazen
Serpent
that
Moses
had
made
,
for
unto
those
daies
the
Children
of
Israel
did
burn
Ineense
to
it
.
While
they
only
looked
upon
it
,
according
to
Gods
Ordinance
,
it
was
beneficial
to
them
,
but
when
their
devotion
grew
to
a
worship
,
it
provoked
Gods
Indignation
declared
in
that
action
of
Ezechias
,
which
the
sacred
Writer
approves
in
these
words
,
And
he
did
that
which
was
right
in
the
sight
of
the
Lord
.
Your
second
discovery
is
,
Josue
VII
.
6.
where
only
we
find
that
Josue
,
together
with
the
Elders
of
Israel
,
fell
upon
their
faces
before
the
Ark
,
and
praied
to
God
;
and
that
you
take
for
an
adoration
of
the
Ark.
So
whensoever
you
pray
before
an
Altar
or
a
Bible
,
you
adore
the
Altar
and
the
Bible
.
The
third
Instance
,
to
which
you
say
Protestants
will
never
answer
,
is
,
that
the
Lords
Supper
is
a
representation
of
Christs
Passion
,
and
a
figure
of
his
Body
,
and
is
religiously
worshiped
by
them
,
if
they
do
what
St.
Paul
requires
,
1
Cor.
XI
.
28.
And
what
do's
St.
Paul
require
in
that
place
?
This
,
Let
a
man
examine
himself
,
and
so
let
him
eat
of
that
Bread
,
and
drink
of
that
Cup.
That
Protestants
should
never
answer
this
Argument
is
no
wonder
,
what
answer
can
be
where
no
question
is
:
and
questionless
there
is
no
sign
,
or
the
least
insinuation
of
Adoration
to
be
paid
unto
the
Communion
Bread
in
the
place
you
quote
.
It
is
a
work
of
your
fancy
,
no
discovery
of
common
sense
,
to
imagine
worship
given
by
Gods
Ordinance
to
the
Serpent
,
to
the
Ark
,
or
to
the
Communion
Bread
,
in
the
places
you
relate
.
You
are
to
give
me
leave
to
tell
you
,
that
your
Argument
is
so
frivolous
,
as
requires
no
more
serious
answer
,
then
to
put
you
in
mind
of
a
Spanish
Proverb
,
Quien
Vaccas
ha
perdido
cencerrosse
le
antexan
,
who
has
lost
his
Oxen
,
Bells
do
ring
in
his
cars
.
His
vehement
desire
of
finding
his
Oxen
,
makes
him
think
every
noise
of
a
bough
,
or
leaf
of
a
tree
stirred
be
the
wind
,
to
be
the
sound
of
the
Bells
his
Oxen
bare
:
so
your
strong
fancy
for
Image-worship
,
makes
you
conceive
it
,
even
where
no
shape
nor
sound
of
it
appears
.
You
confess
Images
were
little
used
in
the
Primitive
Church
,
nay
,
were
absolutely
prohibited
in
the
Council
of
Eliberis
;
but
that
was
,
say
you
,
to
avoid
the
scandal
of
Pagans
,
and
the
relapse
of
those
converted
from
Paganism
.
And
are
there
not
Pagans
yet
in
the
world
?
Is
not
a
conversion
of
them
still
procured
?
What
consequence
is
it
to
decry
their
adoration
of
stocks
and
stones
,
and
when
they
come
to
your
Churches
to
see
you
perform
to
Images
all
those
acts
of
worship
which
they
used
to
their
Idols
,
by
genuflexion
,
thurification
,
&c.
To
speak
to
them
of
your
distinction
of
terminative
and
relative
worship
will
be
insignificant
;
as
in
it self
its
vain
,
for
the
reasen
I
proposed
,
pag.
70.
of
my
former
discourse
,
to
which
you
give
no
answer
.
I
alledged
Nicephorus
,
saying
,
It
is
an
absurd
thing
to
make
Images
of
the
Trinity
;
and
yet
they
do
it
in
the
Roman
Church
.
You
say
,
that
what
Nicephorus
and
others
do
hold
absurd
,
is
to
paint
Images
of
the
Father
,
Son
,
and
Holy
Ghost
,
as
they
are
in
their
proper
substance
and
nature
.
Nor
do
the
Catholics
use
it
as
you
falsly
criminate
them
,
say
you
to
me
:
but
herein
certainly
you
do
most
falsly
criminate
me
in
saying
,
I
should
impose
such
a
thing
upon
them
.
Where
have
I
said
that
Papists
do
paint
the
Father
,
Son
,
and
Holy
Ghost
,
as
they
are
in
their
proper
substarce
and
nature
?
Or
how
could
any
man
in
his
senses
conceive
Images
of
that
kind
could
be
drawn
with
material
colors
?
To
attemt
the
drawing
of
any
shape
of
them
,
is
what
Nicephorus
called
absurd
,
and
[
*
](A60334-e51280-b)
*
Damascen
.
l.
4.
c.
15.
ante
medium
.
Damascen
madness
and
impiety
,
Insiplentiae
summae
est
&
impictatis
sigurare
quod
est
divinum
.
Of
this
madness
,
Cajetan
more
ingenuous
then
you
,
confesses
your
Church
to
be
guilty
;
who
after
having
said
,
that
in
the
old
Law
,
certainly
Images
of
God
were
prohibited
,
and
for
the
same
reason
were
reprehended
as
unlawful
by
several
Doctors
among
Christians
,
since
in
both
occasions
they
may
engender
in
men
a
false
conception
of
Gods
nature
;
yet
he
concludes
in
these
words
,
In
oppositum
autem
est
usus
Ecclesiae
,
admittens
Trinitatis
Imagines
,
representantes
non
solum
silium
incarnatum
sed
Patrem
&
Spiritum
Sanctum
.
That
contrary
to
the
said
reasons
&
autority
of
Damascen
,
the
Church
uses
to
admit
Images
of
the
Trinity
,
representing
not
only
the
Son
Incarnate
,
but
also
the
Father
and
Holy
Ghost
.
To
which
I
add
of
my
knowledg
,
that
they
use
not
only
a
Picture
of
the
Trinity
as
you
describe
,
in
the
forms
of
an
old
Man
,
our
Saviour
,
and
a
Dove
;
but
in
the
form
of
one
Man
with
three
heads
,
or
three
faces
in
one
head
,
both
undecent
and
horrible
to
look
upon
.
And
thus
much
for
the
matter
of
fact
of
your
painting
the
Holy
Trinity
.
Now
I
will
pass
to
to
see
how
able
you
are
to
defend
your
practice
herein
,
from
the
guilt
of
Idolatry
.
CHAP.
XXIII
.
Mr.
I.
S.
his
defence
of
the
Romish
Worship
of
Images
from
the
guilt
of
Idolatry
confuted
.
The
miserable
condition
of
the
Vulgar
,
and
unhappy
exgagement
of
the
Learned
among
Romanists
,
touching
the
Worship
of
Images
discovered
.
YOU
pretend
,
tho
it
be
Idolatry
,
to
adore
an
Image
as
a
God
,
yet
not
so
,
to
adore
God
in
an
Image
.
To
which
,
I
say
first
,
that
very
many
of
your
best
Authors
,
such
as
are
Alensis
,
Albert
,
Bonaventure
,
Abulensis
,
Soto
,
and
others
related
and
followed
by
Vascuez
,
in
3.
p.
disp.
104.
c.
2.
do
affirm
,
that
God
,
did
not
only
forbid
in
the
second
Commandment
that
which
was
unlawful
by
the
Law
of
Nature
,
as
the
worship
of
an
image
for
God
,
but
the
worshiping
the
true
God
by
any
Similitude
.
You
will
not
be
engaged
in
defending
the
coherence
of
their
doctrine
herein
,
with
saying
,
that
the
same
Precept
of
not
adoring
God
by
an
Image
,
should
not
oblige
Christians
;
neither
indeed
is
it
easie
to
find
the
coherence
of
it
.
Certainly
you
will
never
find
that
God
did
dispense
in
the
foresaid
Law
with
Christians
:
neither
can
any
reason
be
imagined
why
such
a
practice
should
be
lawful
in
one
time
,
and
not
in
another
?
Why
Jews
should
be
further
from
Idolatry
then
Christians
?
This
to
have
bin
the
sin
of
the
Jews
in
the
worship
of
the
golden
Calf
,
which
was
so
offensive
to
God
,
I
mean
,
that
they
did
adore
it
as
an
Image
of
God
,
and
not
believing
it
was
a
real
God
,
is
most
apparent
by
the
words
of
the
Context
,
These
be
thy
Gods
,
Oh
Israel
,
which
brought
thee
up
out
of
the
Land
of
Egypt
,
Exod.
XXXII
.
4.
Who
can
believe
that
men
not
altogether
destitute
of
common
sense
,
would
seriously
judg
that
Images
made
before
themselves
of
their
own
gold
,
should
be
a
real
God
?
In
what
sense
or
reason
could
they
say
it
was
he
that
brought
them
out
of
the
Land
of
Egypt
,
which
was
don
long
before
that
Calf
was
made
?
If
you
say
that
Aaron
declared
that
Calf
to
be
a
God
,
saying
,
These
are
thy
Gods
,
or
,
this
is
thy
God
,
as
you
have
in
the
ninth
of
Nehemiah
,
the
plural
being
taken
for
the
singular
in
the
former
place
by
a
Hebraism
:
I
answer
,
it
was
a
tropical
Expression
,
as
you
are
wont
to
say
,
where
Images
are
of
the
Apostles
,
This
is
St.
Peter
,
and
this
is
St.
Paul
,
meaning
the
Images
of
St.
Peter
,
or
St.
Paul
.
And
as
you
say
,
in
your
Processions
of
holy
Friday
,
of
the
Cross
you
bear
in
your
hand
,
and
raise
up
to
be
adored
by
the
people
,
bowing
upon
their
knees
,
Ecce
lignum
crucis
in
quo
salus
mundi
pependit
,
Behold
the
timber
of
the
Cross
upon
which
was
fixed
the
Saviour
of
the
world
.
Surely
you
are
not
so
senseless
as
to
think
these
words
should
be
verified
in
a
literal
sense
,
of
the
Cross
you
bear
in
your
hand
,
but
rather
in
a
tropical
,
relating
to
the
Cross
whereon
our
Saviour
was
really
fixed
.
In
the
like
sense
you
are
to
conceive
Aaron
did
speak
of
the
golden
Calf
,
(
if
you
will
not
make
him
quite
senseless
)
when
he
said
,
This
is
thy
God
,
oh
Israel
,
which
brought
thee
out
of
the
Land
of
Egypt
,
which
is
to
say
,
This
is
a
Type
or
Image
of
thy
God
who
brought
thee
out
of
the
Land
of
Egypt
:
and
under
that
notion
the
people
did
adore
it
.
And
all
this
while
I
hope
you
will
not
pretend
to
absolve
them
from
the
guilt
of
Idolatry
,
for
which
they
were
so
severely
punished
by
God
;
as
we
read
in
the
32.
ch.
of
Ex●dus
.
Therefore
Idolatry
is
not
only
to
adore
an
Image
as
God
,
but
also
to
adore
God
in
an
Image
.
If
we
will
give
credit
to
Pagans
,
touching
their
belief
,
they
will
tell
us
,
they
were
never
so
blind
as
to
think
the
Statues
they
adored
were
Gods
,
Nemo
unquam
tam
fatuus
fuit
,
saies
Cicero
,
qui
saxum
&
lapidem
Jovem
esse
credidit
.
None
ever
was
so
void
of
sense
as
to
say
that
a
stone
should
be
Jupiter
.
Neither
could
such
a
belief
consist
with
what
is
generally
supposed
by
them
,
that
their
Gods
are
in
heaven
.
So
the
Inhabitants
of
Lystra
,
when
they
saw
Paul
and
Barnabas
heal
one
that
was
a
Creeple
from
his
birth
,
said
,
The
Gods
are
come
down
to
us
in
the
likeness
of
men
,
Act.
XIV
.
11.
And
if
even
Pagans
thought
it
a
stupidity
unbecoming
men
of
common
sense
,
to
conceive
a
stock
or
stone
to
be
a
God
,
less
ought
we
to
imagine
,
that
the
Israelites
with
so
much
advantage
of
instruction
should
be
so
brutish
.
Their
guilt
therefore
was
not
to
believe
the
golden
Calf
was
a
God
,
but
to
attempt
the
worshiping
of
God
by
an
Image
,
which
is
your
guilt
.
You
conclude
that
to
worship
the
Image
of
Christ
and
his
Saints
,
cannot
be
called
Idolatry
.
For
an
Idol
(
say
you
)
is
a
representation
of
a
Deity
that
has
no
being
,
but
Christ
and
his
Saints
●ave
a
being
,
&c.
If
you
speak
of
the
subject
of
Idolatrous
worship
tending
to
something
created
,
it
is
true
that
it
looks
upon
a
Deity
that
hath
no
being
.
But
if
you
believe
S.
Paul
,
the
real
object
of
their
worship
was
the
true
God
which
he
preached
,
Whom
you
ignorantly
worship
,
him
declare
I
unto
you
.
Acts
17.23
.
and
notwithstanding
he
rebuked
them
for
Idolaters
;
therefore
Idolatry
is
not
only
a
worship
dedicated
to
false
Gods
,
but
also
a
worship
of
the
true
God
by
a
way
prohibited
.
But
how
will
this
your
discourse
reach
to
save
from
Idolatry
the
worship
given
to
Images
of
Saints
,
that
have
in
them
no
Divinity
real
or
apprehended
?
Is
it
because
they
have
a
being
opposite
to
a
Chimera
or
nothing
?
then
the
adorers
of
Mars
and
Apollo
in
their
Statues
,
(
and
so
of
other
Idols
)
were
no
Idolaters
.
Those
Statues
or
Idols
were
representations
of
men
(
whether
living
or
dead
,
is
not
material
)
not
Chimerical
,
but
such
as
had
a
real
being
.
Read
the
origin
of
Idolatry
described
in
the
14.
Chapter
of
Wisdom
from
the
12.
verse
:
you
shall
find
it
begun
by
making
Images
of
men
absent
or
dead
to
honor
their
memory
.
Besides
your
supposition
is
clear
contrary
to
what
Gods
Commandment
against
the
worship
of
Images
supposes
,
Th●u
shalt
not
make
unto
the
any
graven
Image
,
or
any
lik●ness
of
any
thing
that
is
in
Heaven
above
,
or
that
is
in
the
Earth
beneath
,
&c.
Exod.
20.4
.
Images
of
things
are
prohibited
to
be
worshipped
,
and
of
things
really
being
in
the
Heaven
or
upon
Earth
.
But
as
you
hope
to
be
saved
,
will
you
lay
aside
prejudices
and
subtilties
a
while
,
and
speak
once
sincerely
:
what
it
it
that
makes
you
so
eager
for
the
worship
of
Images
?
is
it
any
divine
precept
that
moves
or
forces
to
it
?
we
never
heard
you
talk
of
any
such
precept
,
and
there
is
at
least
a
very
probable
assurance
of
a
precept
of
God
extant
,
prohibiting
under
terrible
penalty
such
a
worship
.
There
is
moreover
a
certain
danger
of
occasioning
,
in
the
ruder
sort
,
a
downright
gross
Idolatry
,
by
an
absolute
direct
worship
of
the
Images
you
set
up
to
be
worshipped
,
without
those
distinctions
and
precisions
wherewith
you
pretend
to
justify
your
practice
.
Of
which
Ludovicus
Vives
gives
this
testimony
;
[
*
](A60334-e51790-b)
*
Vives
in
Comm.
ad
August
.
de
Civitate
Dei
I.
8.
c.
ultimo
.
Divos
divasque
non
alitèr
venerantur
quam
Deum
ipsum
,
nec
video
in
multis
quod
discrimen
sit
inter
eorum
opinionem
de
Sanctis
,
&
id
quod
Gentiles
pu
tabant
de
Diis
suis
.
They
worship
holy
Men
and
Women
no
otherwise
then
God
himself
;
neither
do
I
see
in
many
things
wherein
their
opinion
touching
Saints
differs
from
that
of
Pagans
,
concerning
their
Gods
.
Polydor
Virgil
speaks
to
the
same
purpose
in
these
words
,
Multi
su●t
saltem
rudiores
qui
ligneas
,
saxeas
,
marmoreas
,
aeneas
,
item
in
parietibus
pictas
Imagines
colunt
,
non
ut
figuras
,
sed
perinde
quasi
ipsae
sensum
aliquem
habeant
,
quique
eis
magis
fidunt
quam
Christo
ipsi
,
aut
aliis
Divis
quibus
dicati
fuerunt
.
In
the
Church
of
Rome
there
are
many
who
worship
Images
of
stocks
,
stones
,
brass
,
or
painted
on
Walls
,
not
as
figures
,
but
even
as
if
they
had
some
sense
in
them
,
and
who
put
more
trust
in
them
then
in
Christ
himself
,
or
in
the
Saints
to
whom
they
are
dedicated
.
This
being
so
,
what
prudence
can
it
be
to
expose
your
own
Salvation
and
the
Salvation
of
others
unto
a
certain
danger
,
by
practicing
a
worship
at
least
very
probably
prohibited
by
God
under
pain
of
damnation
?
This
is
the
unhappy
condition
you
are
in
,
and
our
great
advantage
of
you
in
our
debates
,
that
if
you
are
in
an
error
,
as
very
probably
you
seem
to
be
,
you
are
liable
to
damnation
:
not
so
we
,
tho
you
should
be
in
the
right
;
for
on
our
part
there
is
no
transgression
of
any
divine
precept
,
&
consequently
no
fear
of
damnation
in
not
worshipping
an
Image
.
In
the
same
case
you
are
in
your
worship
of
the
Eucharist
.
If
Christ
be
not
there
after
the
manner
you
pretend
,
you
are
damnable
Idolaters
,
as
many
of
your
own
Authors
do
,
and
any
that
is
rational
must
needs
,
confess
.
But
on
whatsoever
side
the
truth
be
in
that
controversy
,
our
practice
is
free
from
danger
of
sinning
by
not
paying
the
worship
of
Latria
to
the
Eucharist
,
whereas
no
precept
of
God
forces
us
to
give
it
such
worship
.
This
with
the
like
advantages
,
which
we
have
of
you
in
all
other
points
controverted
,
made
me
chuse
the
way
of
the
Church
of
England
as
surer
to
salvation
then
yours
.
What
profit
do
you
expect
by
the
worship
of
Images
?
I
understand
what
profit
may
be
in
the
use
of
devout
Images
(
if
separated
from
the
worship
)
that
they
may
be
a
Book
to
the
ruder
sort
,
for
raising
their
minds
unto
heavenly
things
.
But
this
benefit
is
not
so
great
,
nor
the
hope
of
getting
Heaven
this
way
so
warrantable
:
as
the
danger
of
losing
it
by
unlawful
worship
,
as
imminent
.
While
the
use
of
Images
was
harmless
and
beneficial
,
it
was
justly
retained
.
It
were
insolence
in
a
member
of
any
Church
or
Congregation
,
to
oppose
a
custom
or
use
introduced
in
it
,
while
indifferent
and
not
opposite
to
a
higher
Law
.
But
if
that
use
did
run
to
an
abuse
and
transgression
of
Gods
Commandments
,
then
it
is
to
be
reformed
or
rejected
.
This
is
what
happen'd
in
the
case
of
the
brazen
Serpent
,
as
before
related
.
And
this
is
the
case
of
the
Reformed
Churches
with
Images
.
While
and
where
pious
and
innocent
use
was
made
of
them
,
they
permitted
them
,
and
so
they
do
yet
.
But
when
they
saw
the
abuse
of
unlawful
worship
given
to
them
,
they
removed
them
from
the
eies
of
the
Vulgar
,
apt
to
commit
those
abuses
in
places
of
worship
.
Now
we
have
seen
how
far
this
kind
of
abuse
hath
grown
with
your
people
both
Learned
and
Vulgar
.
As
for
the
latter
,
reflect
upon
what
we
have
related
out
of
Vives
and
Polydor.
Add
to
it
the
testimony
of
George
Cassander
,
a
man
renowned
for
his
calm
and
even
temper
as
well
as
for
his
learning
,
and
who
by
both
might
have
contributed
to
the
peace
and
unity
of
Christian
Churches
,
if
the
unflexible
pride
of
the
Court
of
Rome
would
suffer
any
limit
to
be
put
to
its
Ambition
.
Of
the
worship
of
Images
he
speaks
thus
,
Manifestius
est
quam
ut
multis
verbis
explicari
d●be●t
,
Imaginum
&
Simulachrorum
cultum
multum
invaluisse
,
&
affectioni
seu
potius
superstitioni
populi
plus
satis
indultum
esse
,
ita
ut
ad
summam
adorationem
quae
vel
à
Paganis
suis
Simulachris
exhiberi
consuevit
,
&c.
It
is
more
clear
then
needs
[
*
](A60334-e51960-b)
*
Cassander
consult
.
art.
21.
cap.
de
Imagine
.
many
words
to
declare
it
,
that
the
worship
of
Images
and
Statues
is
gon
too
far
,
and
too
much
liberty
given
to
the
devotion
or
rather
superstition
of
the
people
,
so
as
it
came
to
the
very
height
of
worship
,
which
even
Pagans
do
give
to
their
Idols
.
And
truly
it
is
a
deplorable
thing
what
Hierom
L
Lamas
[
a
](A60334-e52000-b)
a
Hierom.
I.
Lam.
Sum.
p.
3.
c.
3.
Et
adeo
gens
affecta
est
truneis
〈…〉
desa
〈◊〉
Imaginibu●
,
ut
,
me
teste
,
quoties
Episcopi
decenti
res
pon●●●
jubent
,
vereres
saas
petent
●●rantes
,
&c.
,
as
an
eye-witness
of
it
relates
to
have
happened
among
the
people
of
Asturias
,
Cantabria
,
and
Gallicia
,
no
small
Provinces
of
Spain
,
viz.
that
they
were
so
addicted
to
their
worm
ea●en
and
deformed
Images
,
that
when
the
Bishops
commanded
new
and
handsomer
Images
to
be
set
up
in
their
rooms
,
the
poor
people
cried
for
their
old
;
would
not
look
up
to
their
new
,
as
if
they
did
not
represent
the
same
thing
;
or
really
,
as
we
may
probably
guess
of
their
blindness
,
that
they
did
conceive
some
peculiar
numen
or
divine
virtue
to
dwell
in
those
old
stumps
of
their
former
acquaintance
,
which
the
do
not
expect
to
find
in
those
new
and
neater
Images
.
And
thus
goes
the
matter
with
the
vulgar
sort
of
the
people
.
But
in
my
opinion
it
goes
even
far
worse
with
the
more
learned
of
you
.
And
certainly
such
were
Aquinas
,
Alexander
Alensis
,
Bonaventure
,
Albertus
●●agaus
,
C●jetan
,
Capreolus
,
and
others
quoted
by
[
b
](A60334-e52080-b)
b
Azor.
tom.
1.
inst.
moral
c.
6.
Sect.
2.
Hac
sententia
est
communi
Theologorum
censensu
recepta
.
A●orius
,
where
he
says
it
to
be
the
opinion
received
by
the
common
consent
of
Divines
,
Tha●
the
Ima●e
of
Christ
is
to
be
adored
with
the
worship
of
Latria
,
even
the
very
same
wherewith
Christ
himself
is
to
be
worshipped
.
And
so
respectively
of
the
Images
of
other
Saints
,
that
they
are
to
be
worshipped
with
the
same
kind
of
worship
that
is
due
to
the
Prototype
.
Neither
indeed
do
they
say
herein
more
then
the
Council
of
Trent
doth
teach
them
to
say
.
For
,
in
the
Decree
above
mentioned
touching
the
worship
of
Images
,
it
gives
such
a
reason
of
it
,
as
declares
the
said
worship
to
be
measured
by
the
quality
of
the
Prototype
.
Quoniam
honos
qui
iis
exhibetur
refertur
ad
prototypa
,
quae
illae
repraesentant
;
ità
ut
per
Imagines
,
quas
osculamur
&
coram
quibus
caput
aperimus
,
&
procumbimus
,
Christum
adoremus
,
&
sanctos
,
quorum
illae
similitudinem
gerunt
,
veneremur
.
The
honor
which
we
give
to
Images
,
says
the
Council
,
is
related
to
the
Prototypes
,
which
they
do
represent
;
so
as
that
by
the
Images
which
we
kiss
,
and
before
which
we
uncover
our
head
,
and
bow
down
,
we
adore
Christ
,
and
worship
the
Saints
,
whose
likeness
they
bear
.
Whence
follows
what
the
forementioned
Divines
said
,
That
the
worship
of
Images
being
to
be
measured
by
the
Quality
of
their
Prototypes
,
the
worship
of
Latria
is
due
to
the
Image
of
Christ
;
that
being
the
worship
which
is
due
to
himself
.
And
by
your
denial
of
this
to
be
the
doctrine
of
your
Church
Mr.
I.
S.
you
will
more
easily
perswade
us
that
you
begin
to
grow
asham'd
of
your
doctrine
,
as
well
you
may
,
then
that
you
understand
the
Tenets
of
the
Roman
Church
better
then
Azorius
did
,
or
those
other
Divines
of
greatest
eminency
among
you
,
by
him
quoted
.
This
being
so
,
consider
the
miserable
condition
of
your
doctrine
,
how
well
you
can
desend
it
from
the
infamous
note
of
Idolatry
.
If
you
believe
the
best
Interpreters
touching
the
proper
signification
of
the
word
Idolum
,
you
shall
find
them
say
it
signifies
no
more
then
Imago
.
So
that
an
Image
adored
or
worshipped
is
in
propriety
of
speech
an
Idol
worshipped
;
and
consequently
a
worship
of
Latria
given
to
an
Image
,
or
Id●l
,
(
for
they
are
the
same
)
is
in
all
propriety
of
speech
Idololatria
.
Therefore
according
to
the
doctrine
of
the
Council
of
Trent
,
and
your
Divines
forementioned
,
by
the
worship
of
Latria
given
by
you
to
the
Image
of
Christ
you
commit
formal
Idolatry
.
I
wish
with
all
my
heart
you
did
not
,
and
that
no
Argument
of
mine
nor
of
any
other
could
prove
you
guilty
of
this
horrid
crime
.
By
this
you
see
how
the
Council
of
Trent
,
and
the
most
eminent
of
your
Schole-men
do
countenance
the
stupid
error
of
the
vulgar
among
●ou
,
&
even
exceed
it
.
It
is
plain
they
deliver
in
formal
terms
what
I
am
certain
would
be
a
horror
to
the
meaner
Capacities
,
if
these
did
apprehend
the
sinful
absurdity
of
it
.
And
your
pretensi●n
to
more
prudence
in
not
terming
your
worship
Latria
doth
not
heal
the
wound
,
nor
so
much
as
cover
it
from
any
clear
sighted-eies
.
The
real
guilt
consists
in
worshipping
Images
against
the
Ordinance
of
God
;
give
that
worship
what
name
you
please
.
If
I
do
say
your
people
do
pray
to
Images
of
wood
or
stone
,
and
therein
do
practice
that
great
folly
,
of
which
the
Wise
man
accuses
the
Idolater
,
that
he
is
not
ashamed
to
speak
to
that
which
hath
no
life
.
For
health
he
calls
upon
that
which
is
weak
,
for
life
prays
to
that
which
is
dead
.
Wisdom
.
13.17
.
if
I
do
say
moreover
that
your
Church
teacheth
them
to
do
so
:
certainly
you
will
say
it
is
a
great
calumny
.
But
then
tell
me
,
I
pray
,
whose
words
are
these
you
speak
to
the
Cross
in
the
procession
of
good
Friday
?
O
Crux
!
ave
spes
unica
,
Hoc
Passionis
tempore
,
Auge
piis
justitiam
,
Reisque
dona
veniam
.
Hail
ô
Cross
!
our
only
hope
,
in
this
time
of
Passion
,
give
increase
of
grace
to
the
godly
,
and
pardon
to
sinners
.
If
you
tell
me
these
are
the
words
of
the
Church
(
which
you
will
not
deny
)
but
spoken
to
Christ
,
not
to
the
Cross
,
Azorius
gainsays
you
;
for
he
declares
that
by
those
words
the
Church
speaks
to
the
Cross
,
Ecclesia
cum
Crucem
veneratur
&
colit
,
eam
salutat
&
alloquitur
cum
ait
,
O
Crux
ave
,
&c.
The
Church
(
says
he
)
adoring
the
Cross
salutes
it
,
and
speaks
to
it
,
saying
,
Hail
ô
Cross
,
&c.
And
is
not
this
to
speak
to
that
which
hath
no
life
?
&c.
Thus
your
people
do
,
and
which
is
worse
,
thus
your
Church
teaches
them
to
do
.
And
thus
we
see
your
Church
and
People
do
what
all
Idolaters
do
to
their
Idols
.
CHAP.
XXIV
.
Our
Adversaries
reply
to
my
exceptions
against
their
Invocation
of
Saints
,
declared
to
be
impertinent
.
Mr.
I.S.
is
so
exact
a
Disputant
,
that
he
takes
it
for
a
sufficient
answer
to
my
Arguments
,
if
he
do's
but
mention
the
subject
of
them
,
and
say
somthing
of
what
his
notes
or
stock
of
knowledg
do's
afford
him
,
without
taking
the
trouble
of
examining
,
whether
what
he
saies
be
to
the
purpose
of
my
Arguments
or
no.
This
is
usual
with
him
,
but
very
conspicuous
in
the
present
case
of
their
Invocation
of
Saints
.
I
begun
accusing
their
excesses
in
calling
the
Virgin
Mary
their
life
and
hope
,
their
Redeemeress
and
Saviouress
.
This
I
said
to
be
contrary
to
St.
Peters
declaration
,
That
there
is
no
salvation
in
any
other
besides
Jesus
Christ
,
and
that
there
is
no
other
name
under
heaven
given
among
men
,
whereby
we
must
be
saved
,
Act.
IV.
12.
To
this
Mr.
I.
S.
saies
,
it
proves
we
must
not
ask
the
Saints
on
earth
to
pray
for
us
,
which
is
to
prove
too
much
.
I
hope
Mr.
I.
S.
himself
will
not
be
so
desperate
as
to
call
his
Colleague
,
whose
praiers
he
desires
,
his
Life
and
Hope
,
his
Saviour
and
Redeemer
.
But
how
comes
it
to
prove
we
must
not
desire
at
all
the
praiers
of
Saints
upon
earth
?
Two
excesses
of
Papists
in
their
Invocation
of
Saints
I
took
in
hand
to
reprehend
.
To
speak
of
all
,
the
brevity
which
my
business
then
did
confine
me
to
,
would
not
permit
.
The
one
is
to
call
the
Virgin
Mary
Saviouress
,
&c.
the
other
,
to
dedicate
more
Churches
,
and
address
more
praiers
to
Saints
then
to
Christ
.
Both
which
excesses
I
convinc'd
of
error
by
those
passages
of
Scripture
,
which
declare
Christ
our
Lord
to
be
our
only
Saviour
,
and
that
he
is
more
willing
and
able
to
help
us
then
any
other
Saint
,
and
that
he
invites
us
to
come
to
himself
for
remedy
of
all
our
needs
.
Your
way
to
answer
this
,
were
either
to
purge
your
Church
of
those
excesses
,
or
to
prove
that
the
Scriptures
which
I
alledged
did
not
evince
those
practices
of
yours
to
be
excesses
.
You
do
neither
,
but
in
lieu
thereof
,
you
speak
only
of
desiring
the
praiers
of
Saints
who
live
yet
upon
earth
:
whereby
you
alter
the
state
and
terms
of
the
question
.
I
spoke
of
praying
to
Saints
who
are
no
more
on
earth
,
and
fitted
my
Texts
to
the
Confutation
of
that
practice
.
You
speak
of
desiring
those
who
are
not
yet
departed
this
life
,
to
pray
for
us
:
which
are
far
different
things
.
And
so
we
find
the
latter
practiced
in
the
Gospel
,
but
not
the
former
.
But
you
must
say
somthing
,
and
tho
not
to
the
purpose
,
it
must
be
called
an
Answer
.
I
related
some
desperate
expressions
of
your
Preachers
over-valuing
Saints
.
And
you
,
confessing
they
were
mad
,
in
so
much
,
fall
into
exclamations
against
me
for
leaving
the
Roman
Church
,
because
I
saw
some
mad
men
in
it
.
And
thence
you
fall
to
your
wonted
immodest
railleries
,
without
regarding
how
far
you
go
from
truth
and
the
purpose
.
Where
did
you
find
me
say
,
that
for
the
madness
of
those
Friers
only
,
I
forsook
the
Roman
Church
?
Did
not
I
alledg
many
other
very
grave
causes
of
my
resolution
therein
?
Did
I
say
this
was
a
cause
at
all
for
me
to
leave
that
Church
?
I
only
reflected
upon
it
as
on
very
bad
Fruit
that
declares
the
corruption
of
the
Tree
.
And
in
case
it
should
be
in
some
measure
a
cause
,
how
come
you
to
imagine
or
think
to
perswade
others
it
should
be
the
only
cause
?
A
thief
that
was
hanged
for
stealing
a
purse
,
wherein
were
twenty
pounds
and
six
pence
,
because
you
heard
in
the
process
of
his
cause
mention
made
of
six
pence
,
were
it
ingenuous
or
just
to
exclaim
at
the
Judges
,
as
if
they
did
condemn
a
man
to
be
hanged
for
stealing
six
pence
?
I
confess
,
your
disingenuity
herein
is
hateful
to
me
;
but
if
you
think
it
should
not
be
so
,
pray
then
answer
me
to
these
two
Questions
:
If
a
Villain
did
come
by
night
and
cut
down
a
score
or
two
of
those
fair
Trees
that
grace
the
Walks
of
the
Roial
Park
of
St.
James
in
Westminster
,
would
you
think
it
too
much
severity
that
such
a
Villain
should
be
whipt
about
the
streets
for
so
great
an
Insolence
?
But
if
after
this
check
he
should
run
about
the
City
and
Country
with
a
little
branch
of
one
of
those
Trees
in
his
hand
,
exclaiming
against
the
cruelty
of
the
Judges
,
as
if
they
had
order'd
him
to
be
whipt
about
the
streets
of
London
for
cutting
that
little
branch
only
;
would
not
you
think
him
worthy
to
be
whipt
again
for
his
notorious
calumny
?
Behold
your
case
:
I
express'd
many
grievous
faults
of
the
Roman
Church
which
occasioned
my
withdrawing
from
her
,
Idolatry
,
Superstition
,
cruelty
in
the
conduct
of
Souls
,
impiety
in
preferring
her
own
laws
to
those
of
God
:
rashness
,
and
even
madness
in
her
worship
and
Invocation
of
Saints
:
and
among
others
,
related
the
frantic
expressions
of
a
Friar
in
extolling
his
Saint
,
as
one
of
the
Branches
proceeding
from
that
vitiated
Tree
.
Of
this
Branch
you
lay
hold
,
and
cry
that
I
have
left
the
Communion
of
the
Roman
Church
only
,
because
I
saw
in
it
a
mad
Friar
.
Give
me
leave
to
tell
you
,
that
this
kind
of
arguing
deserves
no
better
than
whipping
in
the
Scholes
.
And
having
answered
my
Arguments
upon
this
Subject
,
say
you
,
and
having
given
no
Answer
to
them
,
say
I
,
as
now
I
have
shewn
:
you
provoke
me
to
a
trial
of
your
Scholastic
skill
,
touching
the
knowledg
that
Saints
in
heaven
have
of
our
affairs
here
,
and
how
far
they
are
concerned
for
them
;
a
thing
whereof
even
your
ablest
Schole-men
could
never
yet
give
a
clear
account
.
Whoever
shall
please
to
read
their
Writings
on
this
Subject
,
will
see
a
Theater
of
confusion
.
The
most
that
ever
could
be
cleared
of
what
they
alledg
,
and
you
can
pick
out
of
them
,
is
that
God
can
,
and
somtimes
did
reveal
unto
Saints
in
heaven
some
earthly
concerns
:
but
that
all
the
Saints
in
heaven
should
know
all
our
thoughts
,
and
all
our
particular
concerns
,
could
never
be
said
upon
any
probable
ground
,
much
less
with
certain●
.
And
yet
a
certain
knowledg
of
it
were
requisite
to
save
your
practice
from
the
note
of
blindness
and
folly
,
in
having
such
frequent
recourse
to
them
by
mental
and
vocal
praiers
for
all
your
particular
concerns
.
I
say
moreover
,
that
tho
you
were
certain
they
did
see
all
our
peculiar
concerns
,
and
were
willing
to
be
concerned
for
us
;
yet
you
fall
very
short
of
giving
a
formal
answer
to
my
exception
,
taken
against
your
more
frequent
recourse
to
them
,
then
to
Christ
for
Intercession
,
and
dedicating
more
Temples
to
their
names
,
then
to
the
name
of
God
and
Christ
.
How
can
this
consist
with
our
Christian
acknowledgment
of
Christ
to
be
our
only
Mediator
and
Advocate
?
And
if
you
deny
so
much
to
him
,
I
hope
you
will
not
doubt
he
is
at
least
our
chief
Mediator
and
Advocate
:
&
being
so
,
how
come
you
to
have
less
recourse
unto
him
then
to
inferior
Saints
?
which
was
that
I
charg'd
upon
your
practice
.
To
which
you
gave
no
answer
,
because
you
saw
no
rational
or
Christian
answer
could
be
given
:
and
so
finding
it
an
easier
work
to
fall
upon
your
accustomed
scurrilous
Sarcasms
,
you
returned
them
for
answer
.
Only
to
that
of
building
more
Churches
,
and
offering
praiers
and
devotions
to
your
supposed
Saints
,
then
unto
Christ
,
because
you
would
seem
to
say
somthing
,
tho
nothing
indeed
to
the
purpose
,
You
say
at
last
,
that
the
honor
you
give
to
the
Saints
,
you
give
it
to
God
in
them
,
or
to
them
for
God
.
But
who
can
understand
this
to
be
a
good
way
to
please
God
?
If
an
earthly
King
would
have
the
Prince
his
Son
and
Heir
,
to
be
Solicitor
General
to
him
in
favor
of
his
Subjects
,
and
that
all
Roial
graces
and
favors
should
pass
unto
them
by
the
hands
of
his
Son
;
Can
any
man
rationally
imagine
it
would
be
pleasing
to
such
a
King
,
that
his
Subjects
neglecting
their
Applications
to
the
Prince
,
should
make
all
,
or
the
most
frequent
to
inferior
Servants
of
the
Court
?
Apply
this
example
,
and
if
you
do
not
see
by
it
the
unreasonableness
of
that
practice
of
yours
,
I
think
we
may
conclude
that
passion
and
prejudice
has
blinded
you
so
far
as
not
to
see
the
light
of
noon-day
.
Add
to
all
this
that
many
of
your
supposed
Saints
possibly
may
not
be
Saints
indeed
,
but
wretched
Souls
damned
in
Hell
.
Whereof
your
own
Histories
do
afford
no
few
instances
,
and
the
possibility
of
the
Case
is
evident
:
for
most
of
your
Saints
were
Canonized
or
called
Saints
by
Vulgar
opinion
;
not
by
that
more
exact
scrutiny
,
which
in
latter
Ages
was
ordained
to
prevent
the
Invocation
of
Impostors
and
Cheats
for
Saints
through
Vulgar
error
.
It
is
manifest
that
such
wicked
men
are
solicitous
,
and
not
seldom
successful
in
getting
the
credit
of
Saints
with
the
Vulgar
.
That
's
the
business
of
hypocrites
;
when
true
Saints
make
it
theirs
to
hide
their
virtues
,
and
please
only
the
eies
of
God
.
And
even
now
,
after
so
many
solemnities
and
scrutinies
ordained
to
proceed
to
a
Canonization
,
the
matter
still
remains
uncertain
.
Many
of
your
learned
Schole-men
deny
the
Pope
to
be
infallible
therein
.
He
may
be
mis-informed
,
and
why
not
?
May
not
Cheats
intervene
,
and
Bribes
work
in
such
Informations
as
in
others
?
A
Town
or
Society
that
will
be
engaged
to
get
one
of
their
Members
Canonized
for
Saint
,
and
thereby
obtain
considerable
Emoluments
of
credit
and
interest
to
their
body
,
may
possibly
use
those
indirect
means
which
other
solicitations
of
men
tending
to
the
like
purchase
are
capable
of
.
All
this
being
so
,
how
can
you
defend
at
least
from
blindness
and
imprudence
,
your
practice
of
more
frequent
recourse
to
your
supposed
Saints
,
then
to
the
supreme
undoubted
Saint
of
Saints
Jesus
Christ
?
Not
to
treat
at
present
how
much
this
doctrine
of
the
Invocation
of
Saints
is
in
it self
injurious
to
God
,
by
giving
that
worship
to
Creatures
which
belongs
only
to
himself
;
as
may
appear
by
all
those
places
of
Scripture
which
appropriate
our
Invocation
to
God
only
,
in
regard
of
his
incommunicable
Attributes
of
Omniscience
,
infinite
goodness
,
and
power
:
nor
how
dishonorable
it
is
to
Christ
,
both
in
regard
of
his
infinite
merit
,
and
office
of
Mediator
.
And
finally
,
the
silence
of
such
a
practice
in
the
first
and
better
Ages
of
the
Church
,
so
as
Cardinal
Perron
confesses
,
that
in
the
Authors
who
lived
nearer
the
Apostles
times
,
in
the
three
first
Centuries
no
foot-steps
can
be
found
of
the
Invocation
of
Saints
:
this
silence
,
I
say
,
is
a
sufficient
Argument
of
the
unlawfulness
of
this
practice
,
&
how
unsuitable
it
is
to
the
spirit
of
the
Apostles
.
Origen
is
not
only
silent
of
such
a
practice
,
but
directly
protests
against
it
in
several
places
,
affirming
that
Praiers
and
Supplications
are
to
be
directed
only
to
God
by
Jesus
Christ
.
For
being
inquired
by
Celsus
,
what
opinion
Christians
had
of
Angels
;
he
answers
,
That
tho
the
Scripture
somtime
calls
them
Gods
,
it
is
not
with
intention
that
we
ought
to
worship
them
,
For
all
●raiers
and
Supplications
,
saies
he
,
and
Intercession
and
Thanksgiving
are
to
be
sent
up
to
the
Lord
of
all
by
the
high
Priest
,
who
is
above
all
Angels
,
being
the
living
word
of
God
.
And
reflecting
often
upon
the
unreasonableness
of
making
addresses
to
Angels
,
by
reason
of
the
little
knowledg
we
have
of
their
condition
;
he
adds
,
That
even
such
a
knowledg
,
if
we
were
furnished
with
it
,
[
*
](A60334-e52730-b)
*
Origen
contra
Celsum
lib.
5.
p.
233.
Edit.
Cantab.
would
not
permit
us
to
presume
to
pray
unto
any
other
but
God
the
Lord
of
of
all
,
who
is
abundantly
sufficient
for
all
by
our
Saviour
the
Son
of
God
.
And
after
he
declares
how
Angels
and
Saints
may
assist
us
,
and
pray
for
us
to
God
if
we
be
in
the
favor
of
God
,
and
do
endeavor
to
please
him
,
We
must
endeavor
to
please
God
only
,
saies
he
,
who
is
over
all
,
and
pray
that
he
may
be
propitious
to
us
,
procuring
his
good
will
with
piety
and
all
kind
of
virtue
.
And
reflecting
upon
Celsus
his
proposal
of
worshipping
Demons
or
Angels
,
he
addeth
these
remarkable
words
,
[
†
](A60334-e52780-b)
†
Lib.
8.
pag.
120.
But
if
he
will
yet
have
us
to
procure
the
good
will
of
any
other
after
him
,
that
is
God
over
all
,
let
him
consider
that
as
when
the
body
is
moved
,
the
motion
of
the
shadow
doth
follow
it
;
so
in
like
manner
,
having
God
favorable
to
us
,
who
is
over
all
,
it
followeth
that
we
shall
have
all
his
friends
,
both
Angels
,
and
Souls
,
and
Spirits
favorable
to
us
;
for
they
have
a
sympathy
with
them
that
are
thought
worthy
to
find
favor
with
God
.......
so
as
we
may
be
bold
to
say
,
that
when
men
,
who
with
a
resolution
propose
to
themselves
the
best
things
,
do
pray
unto
God
,
many
thousands
of
the
sacred
powers
pray
together
with
them
uncalled
upon
.
Here
and
in
other
such
Testimonies
of
Origen
,
and
others
of
his
time
,
we
find
mention
of
Angels
and
Saints
,
to
pray
for
men
,
and
to
help
them
by
Gods
appointment
,
but
we
find
no
mention
at
all
of
such
a
thing
as
an
Invocation
of
them
.
He
saies
they
pray
together
with
us
,
when
we
pray
to
God
himself
,
and
that
not
because
we
prai'd
first
to
them
to
pray
with
us
,
but
uncalled
upon
.
Here
we
have
the
Spirit
of
that
Church
truly
Catholic
and
Apostolic
declared
to
us
,
that
we
are
to
make
our
Addresses
of
Praiers
and
Invocations
to
God
alone
,
and
thereby
win
the
assistance
and
praiers
of
heavenly
Spirits
in
our
favor
.
For
as
all
the
world
shall
fight
with
him
against
the
unwise
sinners
,
so
all
the
Court
of
Heaven
will
assist
their
King
in
favoring
his
Saints
and
Servants
.
CHAP.
XXV
.
A
great
stock
of
Faults
and
Absurdities
discovered
in
Mr.
I.
S.
his
defence
of
Purgatory
.
SIR
,
as
you
shew
your
special
study
to
be
to
soure
your
Pen
with
all
manner
of
sawciness
,
even
without
occasion
given
to
you
,
and
starting
often
from
the
point
and
purpose
for
to
pleasure
your self
in
the
Sea
of
bitterness
:
so
it
is
my
no
small
care
(
and
certainly
a
harder
task
then
to
answer
your
Arguments
)
to
refrain
my
Pen
from
pouring
upon
you
continual
showers
of
heavy
Censures
,
whether
reflecting
upon
your
boldness
,
in
asserting
manifest
untruths
;
or
upon
your
rudeness
or
malice
,
in
mis-understanding
or
mis-representing
the
state
and
terms
of
the
Question
in
every
point
of
my
Discourse
you
pretend
to
answer
;
or
shunning
shamefully
or
childishly
the
point
and
purpose
,
and
proposing
another
of
your
own
instead
of
answering
,
as
Schole-boies
do
with
riddles
or
hard
questions
,
as
they
call
them
,
when
they
want
an
answer
to
one
of
them
,
they
return
for
answer
another
of
that
kind
of
Questions
.
Of
all
these
faults
I
could
easily
convince
you
guilty
in
every
point
you
handled
from
the
beginning
of
your
Book
to
the
end
:
I
have
abstained
from
doing
it
in
formal
reflexions
(
tho
in
my
replies
faced
with
your
Proposals
,
the
discreet
Reader
may
easily
see
your
foresaid
faults
really
contained
)
out
of
my
aversion
to
offensive
expressions
,
and
because
I
fear
to
offend
my
friends
and
Patrons
on
this
side
,
as
you
hope
to
please
yours
by
bitter
Language
.
But
when
you
tell
palpable
untruths
,
shall
I
desert
the
defence
of
truth
not
to
make
you
a
liar
?
when
you
clearly
abandon
the
question
proposed
,
and
misrepresent
the
case
,
or
misunderstand
it
,
shall
I
desist
in
my
serious
and
close
enquiry
of
the
truth
,
not
to
discover
your
ignorance
and
weakness
?
So
much
complacency
you
are
not
to
expect
from
me
;
and
by
shewing
you
are
guilty
of
all
these
faults
in
your
reply
to
my
discourse
upon
the
point
of
Purgatory
,
you
will
perceive
I
have
bin
indulgent
to
you
,
in
not
enlarging
upon
a
formal
discovery
of
them
in
all
the
points
hitherto
treated
upon
among
us
.
Now
to
the
proof
of
so
much
.
I
begun
my
Discourse
upon
the
point
of
Purgatory
,
with
the
method
and
order
that
exact
Disputants
are
wont
to
observe
in
handling
seriously
any
subject
;
First
examining
what
we
are
to
understand
under
the
notion
of
Purgatory
.
Seeondly
whether
such
a
thing
be
really
extant
.
As
to
the
first
,
I
told
how
I
did
not
find
the
more
learned
Men
of
the
Roman
Church
so
confident
as
the
Vulgar
,
in
taking
for
Purgatory
a
determinate
place
in
the
bowels
of
the
Earth
,
with
those
frightful
qualities
their
Legends
do
specify
;
being
contented
to
conclude
from
some
places
of
Scripture
by
conjecture
,
that
after
this
life
there
must
be
some
place
to
expiate
sins
,
without
determining
whether
that
place
be
over
,
or
under
,
or
in
the
Earth
,
or
whether
the
pain
be
heat
,
or
cold
,
or
darkness
,
or
tempest
,
&c.
This
you
call
raillery
;
but
it
is
not
my
humor
to
rally
in
so
serious
matters
:
they
are
the
terms
wherewith
the
more
grave
and
modest
Writers
of
your
own
party
do
express
the
matter
.
And
such
is
the
unhappiness
of
your
engagement
,
that
hardly
your
doctrine
can
be
mentioned
in
terms
that
may
not
make
it
ridiculous
.
All
this
you
say
is
to
no
purpose
,
for
the
question
is
not
where
Purgatory
is
,
or
what
is
the
condition
of
People
there
,
but
whether
there
be
any
such
thing
as
Purgatory
?
I
would
fain
know
what
purpose
is
that
you
say
this
Discourse
is
not
pertinent
to
?
I
am
confident
it
is
the
purpose
of
fitting
my
questions
to
your
answers
,
when
you
want
answers
fitting
my
questions
.
You
saw
your
shame
discovered
in
deluding
the
vulgar
with
Romantic
Notions
,
for
which
your
learned
Men
could
not
discover
any
serious
or
solid
ground
;
and
not
finding
your self
with
stock
to
answer
that
charge
,
you
must
put
it
off
,
and
say
,
it
is
not
to
the
purpose
.
You
are
much
a
stranger
to
Disputes
and
Books
,
if
you
do
not
know
that
there
are
questions
touching
the
essence
,
quality
and
situation
of
Purgatory
,
as
well
as
touching
the
existence
of
it
.
You
never
knew
what
is
good
Logic
,
and
in
it
an
orderly
procedure
to
a
demonstration
,
if
you
did
not
learn
that
the
Question
,
Quid
sit
,
ought
to
precede
in
some
measure
the
Question
,
An
sit
.
That
to
know
whether
a
thing
be
existent
,
we
must
have
a
knowledg
of
the
quality
of
such
a
thing
,
at
least
as
far
as
the
understanding
of
the
word
,
and
some
knowledg
of
the
thing
signified
by
it
.
If
you
send
one
to
the
Market
to
know
whether
a
Camel
be
there
,
you
must
prepare
him
with
some
notion
of
the
thing
,
whereby
he
may
distinguish
it
from
a
Cow
,
or
a
Goat
;
otherwise
how
can
he
bring
you
a
report
of
the
existence
of
a
Camel
in
that
place
.
It
may
happen
to
him
,
as
to
the
other
Country-man
,
who
hearing
a
report
in
his
Village
of
a
Monkey
which
the
Bishop
of
the
neighboring
City
had
,
and
desirous
to
see
it
,
having
met
with
an
Ass
coming
out
of
the
Bishops
house
,
he
cryed
out
to
his
companions
they
should
behold
the
Bishops
Monkey
.
If
he
had
bin
informed
before
what
the
word
Monkey
did
signify
,
he
would
not
have
faln
into
this
ridiculous
error
.
To
prevent
such
mistakes
,
good
Scholars
do
premise
some
notion
of
the
Question
quid
sit
,
what
is
the
thing
they
look
for
,
before
they
enter
into
the
Question
An
sit
,
whether
such
a
thing
be
extant
.
To
this
purpose
I
premised
a
brief
discourse
touching
the
quality
and
notion
of
Purgatory
,
and
thence
proceeded
immediatly
to
examin
the
grounds
exhibited
by
the
Roman
Church
for
the
existence
of
it
:
But
Mr.
I.
S.
not
finding
himself
furnished
to
encounter
me
this
way
,
takes
another
,
telling
us
what
is
of
Faith
,
and
what
is
not
touching
Purgatory
,
and
then
proposes
a
stock
of
Arguments
in
favor
of
it
,
which
he
will
have
us
take
for
his
own
,
tho
very
trivial
;
and
falls
a
quarrelling
with
other
Protestants
,
I
know
not
what
,
without
any
mention
or
regard
in
the
mean
time
of
answering
my
Arguments
,
according
to
the
foresaid
rule
of
young
School-boys
,
to
propose
one
question
for
answer
to
another
.
But
finding
the
Arguments
he
produces
to
be
weak
for
his
purpose
,
he
tells
us
that
tho
the
testimony
be
and
others
do
alledge
in
favor
of
Purgatory
be
not
convincing
,
yet
their
doctrine
must
stand
,
because
they
are
many
years
in
possession
of
it
,
and
so
must
hold
while
we
do
not
beat
them
out
of
it
by
positive
proofs
,
and
thence
expostulates
with
me
that
in
all
my
discourse
touching
Purgatory
,
I
bring
no
text
of
Scripture
that
says
there
is
no
such
thing
.
Sure
there
is
no
man
of
common
sense
that
understands
the
English
Tongue
,
now
so
enriched
with
Latin
and
Schole-terms
passed
into
common
discourses
,
but
will
perceive
the
strange
halluemation
of
this
man
in
his
expression
now
proposed
.
It
is
not
for
Doctors
and
Masters
in
Universities
alone
,
among
Englishmen
to
understand
the
propriety
of
these
terms
,
affirmative
and
negative
,
and
the
different
duties
of
him
that
stands
upon
the
negative
,
and
of
the
other
that
stands
upon
the
affirmative
in
a
debate
,
that
it
is
the
latter
ought
to
produce
positive
proofs
of
what
he
affirms
,
and
his
Adversary
complies
with
shewing
that
such
proofs
are
not
convincing
.
To
understand
this
much
,
I
say
,
I
need
not
appeal
to
great
Doctors
,
any
man
of
common
understanding
may
be
a
competent
judg
in
it
.
What
kind
of
people
then
,
did
Mr.
I.
S.
pretend
to
perswade
,
that
I
did
not
comply
with
the
duties
of
a
formal
Disputant
in
refuting
the
assertors
of
Purgatory
,
by
shewing
the
Testimonies
produced
by
them
were
not
convincing
?
My
purpose
was
not
to
prove
the
existence
of
any
thing
,
but
the
non-existence
of
a
thing
which
they
call
Purgatory
.
To
pretend
that
a
non-existence
of
a
thing
must
be
proved
by
positive
arguments
,
is
to
pretend
that
a
non-entity
or
nothing
should
be
painted
with
colors
.
He
tells
us
we
are
Actors
,
and
they
defendants
in
this
Controversy
,
that
it
is
our
part
to
exhibit
proofs
.
But
herein
he
doth
not
tell
truth
.
For
they
are
Actors
and
Imposers
upon
us
of
Articles
to
which
they
will
force
our
belief
.
It
is
their
duty
to
prove
that
such
an
Article
is
contained
in
the
Word
of
God
.
And
while
they
do
not
,
we
are
in
possession
of
our
liberty
,
of
which
they
pretend
to
rob
us
,
by
forcing
upon
us
the
belief
of
Purgatory
.
He
tells
us
they
are
a
long
time
in
possession
of
this
doctrine
.
Be
it
so
,
may
not
a
possessor
be
questioned
about
the
title
and
right
of
his
possession
,
and
dispossessed
if
his
titles
be
not
found
justified
?
This
is
the
case
betwixt
us
and
them
.
We
pretend
their
titles
for
imposing
upon
men
the
belief
of
Purgatory
to
be
invalid
and
fictitious
,
they
must
shew
the
contrary
or
forfeit
their
possession
.
The
case
thus
standing
,
you
are
not
to
expect
Mr.
I.
S.
to
put
me
off
by
stratagems
of
Schole-Boys
,
in
returning
for
answer
impertinent
questions
;
I
must
keep
you
to
the
point
,
for
I
desire
in
earnest
to
find
out
the
truth
.
The
point
is
,
whether
the
Testimonies
of
Scripture
alledged
by
your
Church
,
for
asserting
Purgatory
,
be
convincing
?
I
said
the
chief
place
alledged
by
it
of
the
old
Testament
is
the
case
of
Judas
Maccabeus
,
sending
money
to
Jerusalem
that
Sacrifices
should
be
made
for
his
Soldiers
defunct
.
Herein
you
say
I
am
mistaken
,
you
have
other
Testimonies
more
convincing
of
your
own
discovery
.
But
will
you
dare
to
prefer
your
own
judgment
to
the
judgment
of
your
Church
,
which
in
her
Anniversary
Mass
for
the
dead
,
of
all
Testimonies
of
the
old
Testament
,
makes
choice
of
the
foresaid
place
of
Judas
Maccabeus
,
proposing
it
for
Epistle
to
be
read
to
the
People
in
that
Mass
?
Will
you
have
us
say
that
your
Church
made
choice
of
that
text
beyond
others
to
be
read
in
the
Anniversary
Mass
of
Souls
,
because
in
it
is
made
mention
of
a
weighty
sum
of
money
to
be
given
for
the
dead
,
and
with
offerings
of
this
kind
your
Clergy
is
much
pleased
,
and
so
do
strike
on
that
string
too
much
in
their
Funeral
Sermons
,
exhorting
to
mony
offerings
for
the
dead
,
to
the
no
small
offence
and
heavy
censure
of
such
of
your
People
as
dare
speak
their
sense
.
By
what
I
see
of
your
temper
,
I
am
sure
you
would
say
so
if
you
were
in
my
place
and
case
.
And
while
you
make
your
atonement
with
your
Church
for
undervaluing
her
judgment
in
the
preference
of
that
text
,
forbear
at
last
tergiversations
,
and
stand
to
a
trial
of
the
pertinency
of
the
said
text
reputed
for
chief
to
prove
the
Existence
of
Purgatory
.
I
said
that
tho
the
Book
,
relating
the
foresaid
case
,
were
Canonical
,
and
of
certain
Autority
(
which
is
not
allowed
)
yet
it
was
no
concluding
argument
to
prove
the
Existence
of
Purgatory
,
since
Praiers
for
the
Dead
may
be
made
,
and
were
made
to
different
purposes
,
then
that
of
drawing
them
out
of
Purgatory
;
and
if
that
be
so
,
it
is
not
a
good
consequence
,
Judas
Maccabeus
ordered
Praiers
to
be
made
for
his
Soldiers
defunct
;
therefore
it
was
to
draw
them
out
of
Purgatory
.
That
Prayers
may
be
made
for
the
dead
to
a
different
purpose
,
then
to
draw
them
out
of
Purgatory
,
I
proved
first
out
of
a
doctrine
received
among
Romish
Doctors
,
that
God
being
present
to
all
the
spaces
of
Eternity
,
may
see
now
and
listen
to
Praiers
that
will
be
made
in
any
Age
after
,
and
fore-seeing
that
godly
persons
shall
pray
in
the
future
for
the
assistance
of
his
Grace
to
one
dying
now
,
may
yield
it
accordingly
.
If
this
go
well
,
said
I
,
praiers
may
be
commendable
and
very
important
for
the
dead
,
tho
no
Purgatory
were
in
nature
,
being
conducent
to
a
greater
emolument
of
dying
penitently
,
and
thereby
escaping
the
everlasting
fire
of
Hell
.
I
have
added
,
that
if
the
case
related
of
Maccabeus
be
true
,
it
is
more
likely
the
praiers
made
for
the
slain
,
should
have
proceeded
in
the
manner
aforesaid
,
then
for
bringing
them
out
of
Purgatory
,
since
in
the
same
place
is
related
that
those
men
were
found
to
have
committed
a
mortal
sin
,
(
which
is
not
pretended
to
be
pardoned
in
Purgatory
)
under
the
Coats
of
every
one
that
was
slain
,
saith
the
Text
,
Maccab.
XII
.
42.
They
found
things
consecrated
to
the
Idols
of
the
Jamnites
,
which
is
forbidden
to
the
Jews
by
the
Law
.
And
the
following
Context
declares
that
sin
to
have
bin
hainous
,
for
as
much
as
it
drew
upon
them
Gods
vengeance
,
saying
,
that
every
man
saw
that
this
was
the
cause
wherefore
they
were
slain
.
Mr.
I.
S.
is
pleased
to
approve
of
that
subtilty
of
Schole-men
,
alledged
for
ground
of
this
reply
,
that
Praiers
in
the
future
may
avail
Souls
dying
before
,
to
obtain
a
good
death
;
the
only
thing
I
did
suspect
may
not
meet
with
general
applause
,
and
which
indeed
,
if
certain
and
accordingly
apprehended
and
believed
by
men
,
would
make
Praiers
for
the
dead
to
appear
more
useful
and
important
then
ever
the
doctrine
of
Purgatory
could
make
them
yet
appear
to
serious
judgments
.
But
my
good
Antagonist
allowing
the
same
doctrine
to
be
very
good
,
tells
me
it
is
not
to
the
purpose
.
None
is
more
apt
to
call
one
a
thief
,
then
he
that
is
a
thief
himself
;
and
none
so
ready
to
say
his
opponent
speaks
not
to
the
purpose
,
as
one
that
never
speaks
to
the
purpose
himself
.
Of
this
latter
sort
,
I
dare
make
good
Mr.
I.
S.
to
be
in
all
his
encounters
upon
my
discourse
,
if
it
were
worth
my
while
;
in
the
mean
time
I
appeal
to
the
Reader
of
common
sense
,
to
judg
betwixt
him
and
me
at
present
,
which
of
us
both
doth
speak
to
the
purpose
,
he
in
saying
that
my
discourse
now
related
,
is
not
to
the
purpose
of
proving
the
case
of
Judas
Maccabeus
,
do's
not
evince
the
existence
of
Purgatory
;
or
I
,
in
ordering
thus
my
Argument
to
that
purpose
.
The
Praiers
supposed
to
be
made
by
the
Maccabees
might
have
bin
,
and
probably
were
made
to
a
different
purpose
,
then
that
of
drawing
the
Souls
of
their
defunct
from
Purgatory
,
therefore
the
case
of
such
Praiers
to
have
bin
made
,
doth
not
evince
the
existence
of
Purgatory
.
The
Antecedent
of
this
Argument
,
as
also
the
proof
and
declaration
of
it
is
allowed
and
commended
by
my
Adversary
.
To
enlarge
upon
declaring
the
legality
of
the
consequence
,
is
to
mistrust
the
understanding
of
the
discreet
Reader
,
and
to
mis-spend
my
time
,
which
I
do
not
resolve
to
do
.
But
shall
we
see
how
my
subtile
Adversary
go's
about
to
prove
I
did
not
speak
to
the
purpose
in
my
former
discourse
?
For
allow
,
saies
he
,
those
Praiers
made
for
the
slain
,
might
have
had
that
effect
in
this
passage
,
&c.
a
penitent
death
;
yet
still
returns
the
conclusion
pretended
by
Bellarmin
,
that
the
passage
proves
it
was
the
belief
and
practice
of
the
people
of
God
,
and
praised
by
Scripture
to
pray
for
the
expiation
of
the
sins
of
the
dead
.
Good
Sir
,
this
is
to
draw
breath
a
little
,
but
not
to
escape
a
deadly
blow
given
to
your
cause
in
this
occasion
.
I
take
up
your
own
words
and
make
them
serve
my
purpose
thus
;
Tho
that
passage
proves
it
was
the
belief
and
practice
of
the
people
of
God
,
and
praised
by
Scripture
to
pray
for
the
expiation
of
sins
of
the
the
dead
,
yet
still
returns
my
Conclusion
,
that
those
Praiers
might
have
bin
made
for
the
expiations
of
sins
committed
by
the
dead
in
life
,
and
to
be
pardoned
at
their
death
;
not
of
sins
remaining
after
their
death
,
and
bringing
them
to
Purgatory
,
which
was
Bellarmins
purpose
and
yours
.
The
Texts
he
alledges
out
of
St.
Dennis
and
Isidorus
for
praying
for
the
dead
,
are
capable
of
the
same
construction
I
gave
to
the
praiers
of
the
Maccabees
.
This
Answer
he
might
have
expected
from
me
if
he
were
in
charity
,
with
more
ground
then
the
other
,
he
supposes
rashly
I
should
give
,
that
the
Ancient
Fathers
erred
.
I
did
not
learn
in
the
Church
of
England
to
respect
them
less
.
I
see
here
far
greater
reading
and
regard
of
them
then
I
saw
among
you
.
I
know
no
Gehinus
,
or
others
of
those
you
mention
,
that
ascribes
to
them
more
errors
then
Aquinas
,
Scotus
,
Suarez
,
Maldonate
,
and
other
your
greatest
Schole-men
and
Scripturians
:
they
alledg
them
frequently
for
contradictory
opinions
;
and
the
one
side
must
be
in
an
error
.
You
betray
too
much
of
a
vulgar
temper
,
in
admiring
it
should
be
said
,
that
any
of
the
Ancient
Fathers
hath
erred
.
They
confess
themselves
to
have
don
it
:
it
was
far
from
their
modesty
and
sincerity
to
deny
it
.
CHAP.
XXVI
.
The
Argument
for
Purgatory
taken
from
the
12th
of
S.
Matth.
v.
32.
solved
.
THE
chief
testimony
out
of
the
New
Testament
,
alledged
in
favor
of
Purgatory
,
is
that
of
Matth.
XII
.
32.
where
our
Saviour
saith
,
that
a
sin
against
the
Holy
Ghost
shall
not
be
pardoned
in
this
world
,
nor
in
the
world
to
come
,
therefore
,
say
they
,
some
sins
are
pardoned
in
the
other
world
.
I
denied
the
consequence
,
because
out
of
a
Negative
a
Positive
do's
not
follow
,
as
out
of
this
Premise
,
Joseph
knew
not
his
wife
until
she
had
brought
forth
her
first
born
son
.
This
consequence
follows
not
in
opinion
of
good
Christians
,
therefore
he
knew
her
after
.
Mr.
I.
S.
answers
,
this
consequence
follows
according
to
the
letter
of
the
Text
:
but
the
Autority
of
the
Church
obligeth
to
believe
it
was
not
so
;
that
's
to
say
,
the
Church
declares
against
the
Text.
If
you
were
not
tied
to
this
other
engagement
,
you
would
deem
such
a
saying
to
be
a
dis-respect
to
your
Church
:
but
hard
undertaking
puts
people
to
hard
shifts
.
Bellarmin
was
contented
to
infer
the
existence
of
Purgatory
out
of
the
foresaid
Text
of
St.
Matthew
according
to
the
Laws
of
Prudence
,
tho
not
according
to
the
rules
of
Logic.
But
Mr.
I.
S.
as
more
stout
,
will
pretend
it
to
be
evident
according
to
rules
of
Faith
and
Logic.
The
Text
goes
thus
,
He
that
will
speak
a
word
against
the
Son
of
Man
,
it
shall
be
forgiven
him
,
but
he
that
will
speak
against
the
Holy
Ghost
,
it
shall
not
be
forgiven
him
,
neither
in
this
world
nor
in
the
future
:
out
of
which
words
he
argues
thus
,
The
Text
denies
to
a
blasphemy
against
the
Holy
Ghost
,
what
it
grants
to
a
blasphemy
against
the
Son
of
Man
,
but
what
it
denies
to
the
former
is
remission
in
this
life
and
the
other
;
therefore
what
it
grants
to
the
latter
,
is
remission
in
this
life
and
the
other
.
I
answer
,
that
the
major
Proposition
is
false
,
for
more
is
denied
to
the
sin
against
the
Holy
Ghost
,
then
allowed
to
the
sin
against
the
Son
of
Man
:
for
to
the
former
is
expresly
denied
pardon
relating
to
both
worlds
,
and
to
the
latter
pardon
is
promised
only
indeterminate
,
and
so
may
be
verified
with
pardoning
in
one
life
,
tho
not
in
the
other
.
And
tho
Major
and
Minor
were
true
,
the
Consequence
do's
not
follow
,
according
to
rules
of
Logic
,
which
declare
,
that
where
all
the
Premises
are
particulars
(
such
are
those
of
that
Syllogism
)
the
Conclusion
is
not
convincent
,
as
in
this
Syllogism
,
A
man
speaketh
,
Peter
is
a
man
,
therefore
Peter
speaketh
.
Mr.
I.
S.
produces
another
Argument
upon
the
same
Text
of
a
strange
contexture
.
It
s
evident
,
saies
he
,
out
of
this
Text
,
that
as
blasphemy
against
the
Spirit
is
unpardonable
,
so
all
other
sins
are
pardonable
;
but
a
blasphemy
against
the
Spirit
is
unpardonable
in
this
world
,
and
in
the
future
:
therefore
other
sins
are
pardonable
in
both
.
The
Major
of
this
Syllogism
is
false
;
first
,
since
it
will
have
an
adequate
parit●
in
both
cases
relating
to
the
places
of
pardon
,
for
which
there
is
no
ground
in
the
Text
,
as
declared
above
,
touching
the
Major
of
the
former
Syllogism
.
Secondly
,
for
saying
that
all
other
sins
are
pardonable
,
for
which
neither
is
there
any
ground
in
the
Text
;
since
from
a
particular
Premise
an
Universal
Conclusion
may
not
be
deduced
:
from
saying
,
that
a
sin
against
the
Holy
Ghost
is
not
pardonable
,
it
follows
not
by
any
rule
of
Faith
or
Logic
,
that
all
other
sins
are
pardonable
:
for
tho
that
occasion
did
require
to
speak
only
of
a
sin
against
the
Holy
Ghost
,
possible
it
is
,
that
another
sin
may
likewise
be
unpardonable
:
And
I
can
depose
,
that
I
saw
defended
in
a
famous
public
Dispute
,
wherein
I
had
a
share
my self
,
that
a
sin
essentially
unpardonable
is
possible
,
and
that
distinct
from
a
sin
against
the
Holy
Ghost
.
But
to
make
the
matter
clearer
by
an
example
,
I
will
let
you
see
the
frame
and
force
of
your
Syllogism
in
another
of
the
same
Contexture
,
thus
;
As
the
King
punisheth
Rebels
,
so
he
favoreth
his
loial
Subjects
:
he
denies
to
every
Rebel
places
of
trust
and
honor
in
all
his
Dominions
;
therefore
he
allows
to
every
loial
Subject
places
of
trust
and
honor
in
all
his
Domimons
.
If
you
do
not
think
this
consequence
to
be
legal
,
give
us
leave
to
think
the
same
of
your
former
consequence
,
for
they
are
both
of
the
same
frame
.
But
while
you
do
not
shew
your
doctrine
of
Purgatory
to
be
built
upon
firmer
grounds
then
such
subtilties
as
these
;
think
not
to
force
it
upon
us
,
nor
that
for
being
possessors
of
it
many
years
,
as
you
say
,
we
will
judg
you
therefore
to
be
bonae
fidei
possessores
,
or
that
you
possess
it
with
a
good
conscience
.
And
whereas
the
fore-mentioned
Text
,
Matth.
XII
.
32.
is
in
so
great
repute
with
you
for
the
present
purpose
,
that
you
say
with
Bellarmin
,
it
s
the
only
Text
wherewith
St.
Bernard
did
prove
Purgatory
.
I
will
declare
further
by
a
special
doctrine
of
a
great
Father
of
the
Church
,
how
inconsequent
is
the
existence
of
Purgatory
to
the
verity
of
that
Text.
The
good
reception
you
gave
to
a
subtilty
of
Schole
men
,
I
produced
for
sol●ing
your
Argument
out
of
the
Book
of
Maccabees
,
in
the
Chapter
precedent
,
doth
encourage
me
to
hope
you
may
give
the
like
reception
to
another
subtilty
of
a
learned
and
ancient
Father
of
the
Church
,
for
answering
this
other
Argument
out
of
Matth.
XII
.
In
the
9th
Chapter
of
the
Book
of
Joshua
,
we
find
that
the
Inhabitants
of
Gibeon
hearing
of
victorious
Joshua
his
approach
,
and
the
rigor
he
used
with
the
conquered
places
near
them
,
came
into
him
as
if
they
had
bin
Embassadors
sent
from
forreign
Countries
to
sollicit
his
amity
:
they
came
in
old
cloathes
,
with
clouted
shoes
upon
their
feet
,
their
bread
mouldy
,
and
wine
bottles
old
and
rent
,
as
if
all
did
signifie
the
tediousness
of
the
journy
which
they
under-went
;
and
by
this
meens
obtained
from
Joshua
and
the
Princes
of
Israel
,
a
promise
of
safety
and
freedom
.
But
after
three
daies
march
the
Israelites
found
those
Gibeonites
that
feigned
to
have
come
from
a
forreign
Country
to
be
Inhabitants
of
that
Land
they
were
in
,
complained
to
Josua
of
the
fraud
put
upon
them
:
but
he
,
not
to
infringe
the
oath
he
made
,
would
not
consent
to
destroy
them
,
but
punished
their
cheat
with
a
note
of
infamy
,
ordaining
they
should
be
hewers
of
wood
,
and
drawers
of
water
to
all
the
Congregation
.
Upon
which
passage
Origin
delivers
this
Gloss
,
that
Joshua
being
a
type
of
our
Saviour
Christ
,
and
Palestine
the
promised
Land
,
a
Symbol
of
Heavenly
bliss
:
to
let
people
live
in
that
Land
with
a
note
of
infamy
,
signifies
that
some
may
enter
with
some
blemish
into
the
joies
of
Heaven
.
His
words
are
remarkable
,
as
followeth
,
[
*
](A60334-e53710-b)
*
Origen
hom.
in
Josuam
.
In
domo
patris
mei
mansiones
multae
sunt
,
Joh.
XIV
.
2.
&
multae
differentiae
eorum
quae
ad
salutem
veniunt
,
unde
&
Gabaunitas
arbitror
portiunculam
quandam
corum
esse
qui
salvandi
sunt
,
sed
non
sine
nota
alicujus
infamiae
.
In
my
Fathers
house
are
many
mansions
,
Joh.
XIV
.
2.
many
are
the
differences
of
them
that
come
to
be
saved
;
wherefore
I
conceive
the
Gibeonites
to
be
a
parcel
of
those
who
are
to
be
saved
,
but
not
without
some
note
of
infamy
.
And
a
little
after
he
added
these
words
,
Sunt
enim
in
Ecclesiâ
credentes
quidam
&
acquiescentes
divinis
praeceptis
,
erga
servos
Dei
officiosi
&
religiosi
,
&
ad
ornatum
Ecclesiae
vel
ministorii
satis
promti
,
sed
in
conversatione
propriâ
impuri
,
obscoeni
&
vitiis
involuti
,
nec
omnino
deponentes
veterem
hominem
cum
actibus
suis
:
Istis
crgo
Christus
Jesus
salutem
concedit
,
sed
quandam
infamiae
notam
non
evadunt
.
There
are
in
the
Church
some
believers
and
honorers
of
his
Servants
,
and
ready
to
contribute
towards
the
decency
of
his
Service
in
the
Church
:
but
in
their
private
life
impure
and
liable
to
vices
,
not
putting
off
altogether
the
old
man
with
his
works
.
To
these
therefore
Christ
Jesus
allows
Salvation
,
but
they
shun
not
a
certain
note
of
infamy
.
According
to
this
doctrine
of
Origen
,
some
may
depart
this
life
in
state
of
Salvation
,
and
be
received
in
Heavenly
bliss
,
tho
with
some
blemishes
of
smaller
guilt
,
not
inconsistent
with
Gods
amity
,
but
occasioning
a
decrease
in
their
degree
of
Glory
;
and
therefore
capable
of
a
pardon
of
such
blemishes
or
imperfections
even
in
Heaven
;
if
so
,
your
Text
mentioning
a
pardon
of
sins
in
the
other
life
doth
not
evince
the
existence
of
Purgatory
.
If
you
say
that
Origen
has
erred
herein
,
as
I
conceive
you
will
,
then
first
think
it
not
a
scandal
to
say
that
some
one
or
other
of
the
ancient
Fathers
should
err
.
Secondly
,
acknowledg
therein
a
fault
of
your
Church
,
in
making
choice
of
the
foresaid
words
of
Origen
for
Gloss
ordinary
of
the
above-mentioned
passage
of
Joshua
with
the
Gibeonites
,
and
conclude
from
all
,
that
this
subtilty
which
clearly
solveth
your
strongest
Argument
for
Purgatory
out
of
the
New
Testament
,
is
no
invention
of
mine
;
but
a
doctrine
of
a
very
learned
Father
of
the
ancient
Church
approved
and
received
by
yours
modern
with
so
public
a
qualification
,
as
to
take
it
for
an
ordinary
Gloss
upon
the
fore-mention'd
passage
of
Scripture
.
CHAP.
XXVII
.
The
attemt
of
our
Adversary
to
make
the
doctrine
of
Purgatory
an
Article
of
the
Apostles
Creed
,
declared
to
be
vain
.
Mr.
I.
S.
makes
sure
account
he
found
Purgatory
in
the
Apostles
Creed
,
where
it
is
said
,
He
descended
into
Hell
.
And
what
if
you
are
told
those
words
were
not
in
the
Apostles
Creed
from
the
beginning
,
and
that
the
first
time
and
place
they
were
used
in
it
,
was
in
the
Church
of
Aquilcia
some
four
hundred
years
after
Christ
;
that
they
are
not
expressed
in
those
Creeds
which
were
made
by
the
Councils
,
as
larger
Interpretations
of
the
Apostles
Creed
;
not
in
the
Nicene
or
Constantinopolitan
,
not
in
that
of
Ephesus
or
Chalcedon
,
not
in
those
confessions
made
at
Sardica
,
Antioch
,
Seleucia
,
Syrmium
:
not
in
the
Creed
expounded
by
St.
Austin
,
de
fide
&
Symbolo
.
And
[
*
](A60334-e53980-b)
*
Ruffin
.
in
Expositione
Symboli
.
R●ffinus
saies
,
that
in
his
time
it
was
neither
in
the
Roman
or
Oriental
Creeds
.
Sciendum
sanè
est
,
quod
in
Ecclesiae
Romanae
Symbolo
non
habetur
additum
descendit
ad
inferna
:
sed
neque
in
Orientis
Ecclesiis
habetur
hic
sermo
.
It
is
certain
,
saith
he
,
that
the
Article
of
the
descent
into
Hell
was
not
in
the
Roman
,
or
any
of
the
Oriental
Creeds
.
It
is
not
mentioned
in
several
Confessions
of
Faith
delivered
by
particular
persons
.
Not
in
that
of
Eusebius
Caesariensis
presented
to
the
Council
of
Nice
,
nor
in
that
of
Marcellus
Bishop
of
Ancyra
delivered
to
Pope
Julius
,
nor
in
that
of
Acatius
Bishop
of
Caesarea
,
delivered
to
the
Senate
of
Seleucia
,
nor
in
others
,
mentioned
by
the
learned
Bishop
of
Chester
Dr.
Pearson
,
in
that
his
grave
and
judicious
exposition
of
the
Creed
writing
upon
the
fifth
Article
of
it
.
I
am
perswaded
this
will
appear
strange
unto
you
,
and
tho
sufficient
to
weaken
the
force
of
your
Argument
grounded
upon
the
foresaid
words
of
the
Creed
,
my
Answer
will
not
rely
upon
it
.
I
allow
the
said
words
to
belong
to
the
Catholic
Creed
long
time
received
in
the
Church
,
and
embraced
by
that
of
England
.
But
I
deny
your
inference
from
those
words
of
the
Creed
in
favor
of
your
doctrine
of
Purgatory
to
be
pertinent
.
He
descended
into
Hell
:
I
believe
he
did
.
But
not
into
the
Hell
of
the
damned
,
say
you
,
for
all
Christians
abhor
the
Blasphemy
of
Calvin
,
that
saies
Christs
Soul
suffered
the
pains
of
the
damned
.
What
then
?
therefore
he
descended
into
Purgatory
.
I
am
sure
the
more
learned
and
pious
men
of
your
Communion
will
abhor
this
consequence
.
I
never
heard
any
of
them
say
that
descent
of
Christ
should
have
bin
to
Purgatory
.
First
,
because
under
the
notion
of
Hell
they
never
understood
Purgatory
.
Secondly
,
if
you
mean
he
should
descend
thither
suffering
the
pains
of
that
place
,
it
s
no
less
blasphemous
then
that
you
call
Blasphemy
in
Calvin
;
for
if
we
believe
your
Authors
,
the
pains
of
Purgatory
are
the
same
with
those
of
Hell
,
and
inflicted
by
the
same
Ministers
of
divine
Justice
,
that
punish
the
damned
souls
in
hell
.
If
you
say
he
descended
thither
triumphant
and
glorious
without
suffering
the
pains
of
that
place
,
to
purposes
of
divine
Providence
not
manifested
to
us
;
you
may
say
without
any
Blasphemy
,
he
descended
the
same
manner
into
the
Hell
of
the
damned
triumphant
and
victorious
,
without
prejudice
to
his
glory
and
honor
,
as
the
Divinity
of
Christ
is
there
still
without
prejudice
to
his
glory
:
why
may
not
his
Soul
be
there
for
a
short
time
with
the
same
immunity
,
and
to
the
same
purpose
of
triumphing
over
Hell
and
his
Enemies
?
And
the
words
of
the
Creed
being
capable
of
this
Exposition
more
literal
and
obvious
,
what
need
is
there
of
your
new
Invention
of
Purgatory
unknown
to
Primitive
Christianity
,
for
the
right
understanding
of
that
Article
of
our
Creed
?
CHAP.
XXVIII
.
How
weak
is
the
foundation
of
the
grand
Engine
of
Indulgences
in
the
Roman
Church
.
WHEN
first
I
came
to
examin
the
grounds
of
the
doctrine
of
Indulgence
used
in
the
Roman
Church
,
I
confess
I
was
astonished
to
see
how
little
ground
they
could
shew
in
the
Fountains
of
divine
Faith
for
this
mystery
of
the
Romish
belief
,
of
so
great
noise
and
so
much
use
among
them
.
I
thought
it
a
strong
negative
argument
against
such
a
dectrine
,
not
to
be
contained
in
the
Word
of
God
;
that
two
so
great
Champions
of
the
Roman
Church
,
Cajetan
and
Suarez
,
both
emploied
by
public
authority
to
defend
this
doctrine
,
should
not
meet
with
any
convincing
testimony
of
it
in
divine
Scripture
,
as
both
do
confess
plainly
.
Both
do
examine
the
two
chief
Testimonies
alledged
for
this
doctrine
:
the
first
out
of
John
20.23
.
Whose
soever
sins
you
remitt
,
they
are
remitted
to
them
.
The
second
out
of
Matth.
18.18
.
Whatsoever
you
shall
bind
on
Earth
,
shall
be
bound
in
Heaven
,
and
whatsoever
you
shall
loose
on
Earth
,
shall
be
loosed
in
Heaven
.
And
both
do
acknowledg
them
not
to
convince
the
doctrine
of
Indulgences
as
now
practised
in
the
Roman
Church
.
Cajetan
,
tom.
1.
opusc
.
tract.
8.
q.
4.
says
the
foresaid
testimonies
are
without
doubt
to
be
understood
of
a
remission
to
be
given
by
way
of
Sacraments
,
not
of
the
remission
of
pains
in
the
other
life
,
as
the
Pope
doth
practice
in
the
giving
of
Indulgences
,
and
finally
gives
for
the
only
reason
the
Authority
of
the
Church
,
and
of
Pope
Leo
,
then
governing
,
which
he
tells
us
must
suffice
,
tho
no
other
reason
should
appear
,
by
these
remarkable
words
,
Absque
hasitatione
aliquâ
etiamsi
nulla
adesset
ratio
fatendum
est
dicti
Thesauri
dispensationem
non
solùm
per
Sacramenta
,
quoad
merita
Christi
,
sed
aliter
quam
per
Sacramenta
,
qnoad
merita
Christi
&
Sanctorum
commissam
esse
Praelatis
Ecclesiae
,
&
praecipuè
Papae
,
&
hoc
tanto
magis
fatendum
est
quanto
per
Leonem
decimum
determinatum
est
.
We
are
to
believe
without
staggering
(
tho
no
reason
appear
for
it
)
that
the
dispensing
of
the
Treasure
of
the
Church
not
only
by
way
of
Sacraments
as
to
the
merits
of
Christ
,
but
otherwise
then
by
Sacraments
,
as
to
the
merits
of
Christs
and
the
Saints
,
is
committed
to
the
Prelates
of
the
Church
,
and
especially
to
the
Pope
.
And
this
is
so
much
the
more
to
be
confessed
,
because
it
is
so
determined
by
Leo
X.
A
very
special
reason
to
convince
Luther
,
and
the
rest
of
the
World
,
that
do
not
believe
the
Pope
to
be
Infallible
.
Suarez
,
tom.
4.
in
3.
partem
.
disp.
49.
sect.
1.
delivers
his
opinion
of
the
foresaid
Testimonies
of
Scripture
to
be
insufficient
to
prove
the
doctrine
of
Indulgences
.
Of
that
of
Joh.
20.
he
says
the
same
that
Cajetan
,
above
mentioned
.
Of
the
other
touching
the
power
of
binding
and
loosing
,
Matth.
18.18
.
he
says
the
literal
sense
of
those
words
to
be
the
power
of
binding
by
Laws
and
Censures
,
and
of
absolving
from
Censures
and
dispensing
in
Laws
.
And
finally
in
the
number
17.
of
the
same
Section
,
he
concludes
,
there
is
no
place
in
the
Gospel
whence
the
giving
of
this
power
may
be
concluded
,
if
it
be
not
,
Joh.
21.16
.
where
our
Savior
said
to
S.
Peter
,
feed
my
Sheep
,
in
which
words
Suarez
doth
pretend
the
power
Universal
,
and
Supremacy
over
all
the
Church
to
have
bin
given
to
S.
Peter
,
and
under
that
Universalïty
the
power
of
Indulgences
to
have
bin
given
to
him
.
But
as
S.
Peter
did
never
receive
such
an
Universal
power
over
the
Church
,
as
the
Bishops
of
Rome
do
now
usurp
,
so
did
he
never
pretend
it
,
nor
ever
troubled
Thomas
in
India
,
or
Andrew
in
Achaia
,
or
James
in
Jerusalem
,
or
any
other
of
his
Fellow-Apostles
,
and
Bishops
,
in
their
respective
Provinces
,
about
a
power
over
them
or
a
dependance
of
them
upon
him
,
all
and
ea●h
one
of
them
complying
faithfully
with
their
Ministry
,
without
incroaching
one
upon
the
other
,
nor
staining
the
repute
of
Christian
holiness
with
the
profane
spirit
of
Ambition
,
which
in
Rome
did
grow
to
the
confusion
and
distraction
of
Christendom
.
But
tho
such
a
Supremacy
would
have
bin
granted
to
the
Pope
,
and
to
the
succeeding
Bishops
of
Rome
,
farr
must
Suarez
go
for
a
consequence
of
the
doctrine
of
Indulgences
to
be
inferred
from
such
a
grant
.
If
the
power
of
dispensing
those
immense
Treasures
of
the
merits
of
Christ
and
all
Saints
was
given
to
S.
Peter
in
those
words
of
our
Savior
,
commending
to
him
the
feeding
of
his
Sheep
,
how
came
he
,
and
the
other
succeeding
Bishops
of
Rome
for
so
many
Ages
,
to
neglect
the
use
of
this
power
to
the
benefit
of
Souls
,
and
great
advantage
of
the
Roman
Church
,
as
now
is
practised
?
Suarez
did
easily
perceive
the
weakness
of
his
argument
from
this
testimony
,
and
so
betook
himself
in
the
second
Section
following
to
the
common
refuge
of
the
use
and
autority
of
the
Church
.
That
there
is
such
a
use
,
says
he
,
is
not
denied
;
we
see
it
:
that
it
is
not
an
abuse
but
a
lawful
use
is
proved
,
first
,
by
the
authority
of
the
Council
of
Trent
last
Session
,
where
is
added
that
this
use
hath
bin
approved
by
the
autority
of
sacred
Councils
,
for
which
purpose
are
wont
to
be
related
,
the
Council
of
Nice
,
Can.
11.
of
Carthage
,
4.75
.
of
Neooaesarea
,
ch.
3.
of
Laodicea
,
Can
1.2
.
but
in
these
Councils
,
says
Suarez
,
we
only
find
that
it
was
lawful
for
Bishops
to
remit
some
of
the
public
Penitences
enjoined
by
Canons
for
divers
crimes
:
but
that
such
a
remission
should
be
extended
to
a
pardon
of
penalties
due
in
the
Tribunal
of
God
,
may
not
be
inferred
from
those
Councils
.
Another
main
argument
for
the
Antiquity
of
Indulgences
they
fet●h
out
of
2.
Cor.
2.10
.
where
S.
Paul
remits
a
part
of
the
penalty
due
to
an
incestuous
Person
whom
he
had
formerly
punished
,
saving
:
To
whom
you
forgave
any
thing
,
I
forgive
also
:
for
if
I
forgive
an●
thing
,
to
whom
I
forgave
it
,
for
your
sakes
forgave
I
it
in
the
p●rson
of
Christ
.
From
these
latter
words
,
in
the
person
of
Christ
,
they
pretend
to
infer
that
the
practice
of
Indulgences
now
used
in
the
Roman
Church
had
its
beginning
from
Christ
,
and
that
S.
Paul
did
practise
it
in
the
occalion
now
mentioned
by
autority
received
from
Christ
.
This
Argument
Suarez
proposes
in
the
above
mentioned
second
Section
,
num.
3.
but
from
the
following
fourth
Number
to
the
11.
he
doth
most
vigorously
prove
the
inefficaciousness
of
that
argument
.
That
the
remission
given
by
S.
Paul
to
that
incestuous
man
,
did
only
relate
to
an
exterior
penalty
due
by
course
or
Canon
of
Ecclesiastical
Government
,
not
to
penalties
of
the
other
life
depending
from
Divine
Justice
,
that
the
words
in
the
person
of
Christ
only
proves
it
to
be
an
act
of
Jurisdiction
,
or
power
received
from
Christ
,
which
may
be
sufficiently
verified
by
a
remission
of
an
exterior
temporal
penalty
due
by
the
common
course
of
Ecclesiastical
human
power
:
and
finally
concludes
that
there
is
no
warrantable
history
or
testimony
extant
,
by
which
it
may
be
convinced
,
that
the
practise
of
Indulgences
now
used
in
the
Roman
Church
was
known
before
the
times
of
Gregory
the
great
,
of
whom
he
says
is
reported
,
that
he
gave
a
Plena●y
Indulgence
:
tho
even
of
this
,
says
Suarez
,
I
find
no
written
History
,
but
a
public
report
in
Rome
,
and
other
places
.
And
finally
,
what
Suarez
says
with
resolution
,
is
only
that
this
practise
is
now
in
use
in
the
Church
,
so
as
they
are
reputed
heretics
who
reprehend
such
a
custome
,
and
it
is
impossible
that
the
Universal
Church
should
err
herein
;
for
it
were
,
says
he
,
an
intolerable
moral
error
in
practise
.
If
the
Universal
Church
,
indeed
,
did
practise
now
,
and
always
from
the
beginning
and
in
all
places
this
custom
,
according
to
the
rules
of
Apostolic
lawful
Tradition
delivered
by
Lyrinensis
and
S.
Augustin
,
l.
4.
de
Baptismo
,
cap.
24.
we
would
look
upon
this
argument
as
of
force
.
But
Suarez
himself
doth
acknowledg
and
confess
,
that
this
practise
is
neither
so
ancient
nor
Universal
.
And
therefore
it
may
not
be
taken
for
Apostolic
tradition
,
but
ranked
among
the
modern
Institutions
of
the
present
Romish
Church
,
to
stand
or
fall
with
the
autority
of
it
;
which
we
have
sufficiently
proved
not
to
be
infallible
.
And
by
this
(
Reader
)
you
may
see
,
how
rashly
Mr.
I.
S.
says
I
did
most
falsly
aver
,
that
Suarez
is
not
so
certain
,
whether
the
power
of
absolving
given
to
the
Church
did
extend
to
the
profuse
grant
of
Indulgences
practised
at
present
by
the
Roman
Church
.
Let
the
Learned
Reader
reflect
upon
Suarez
his
discourse
upon
this
subject
in
the
place
forementioned
,
and
he
shall
find
how
farr
he
is
from
any
certainty
that
this
doctrine
is
grounded
upon
Scripture
and
primitive
Antiquity
,
but
shall
find
that
he
only
believes
it
,
as
Scotus
did
that
of
Transubstantiation
,
Non
propter
rationes
quae
non
cogunt
,
not
in
force
of
arguments
alledged
for
it
,
which
are
not
convincing
,
but
for
the
autority
of
his
Church
.
And
mark
,
Reader
,
that
so
great
men
as
Cajetan
and
Suarez
,
being
employed
by
public
autority
in
defending
this
doctrine
,
after
bestowing
all
their
Learning
,
and
no
small
labor
in
procuring
to
establish
it
,
we
find
them
confess
they
have
nothing
to
say
seriously
for
it
,
but
what
the
Collier
for
his
Faith
,
viz.
that
he
believed
as
the
Church
believes
.
And
here
also
they
mistake
the
true
notion
of
the
Church
and
autority
of
it
;
a
mistake
,
in
truth
,
more
tolerable
in
a
Collier
,
then
in
men
of
the
Learning
and
repute
of
Cajetan
and
Suarez
.
But
such
is
the
condition
of
their
cause
,
that
it
could
not
be
defended
better
;
and
such
was
their
engagement
,
that
they
must
defend
it
by
right
or
wrong
.
I
conceive
my
Antagonist
complaining
that
I
have
neglected
him
in
this
Chapter
,
and
I
confess
freely
I
delight
more
in
dealing
with
people
of
that
Learning
and
ingenuity
I
see
in
Cajetan
and
Suarez
,
then
with
Mr.
I.
S.
but
being
we
are
debtors
to
all
,
I
will
give
a
turn
to
him
also
upon
this
subject
,
and
it
will
be
in
the
next
Chapter
.
CHAP.
XXIX
.
The
unhappy
success
of
Mr.
I.
S.
his
great
boast
of
skill
in
History
,
touching
the
Antiquity
of
Indulgences
discovered
.
IN
the
90th
page
of
my
former
Discourse
,
speaking
of
the
Antiquity
of
Indulgences
,
I
mentioned
,
that
the
first
notice
I
had
of
the
grants
of
them
,
after
the
manner
now
used
,
is
that
of
Gregory
the
VII
.
given
to
those
of
his
party
who
would
fight
against
the
Emperor
Henry
III.
(
by
error
of
the
Printer
IV.
)
in
the
year
1084.
which
Baronius
relates
from
his
Penitentiary
,
in
which
was
promised
remission
of
all
their
sins
,
to
such
as
would
venture
their
lives
in
that
holy
War
,
for
which
I
quoted
Baronius
his
Annals
upon
the
foresaid
year
1084.
num.
15.
Here
Mr.
I.
S.
enters
in
triumph
,
and
declares
,
that
if
I
have
no
more
skill
in
Divinity
,
or
moral
Theology
,
then
I
seem
to
have
in
History
,
I
am
but
a
fresh-water
Scholar
:
as
for
Controversie
,
saies
he
,
my
Treatise
shews
well
what
I
know
of
it
.
Be
it
so
Sir
,
let
me
have
truth
on
my
side
,
as
I
hope
will
appear
by
this
Treatise
,
and
make
you
much
of
your
skill
:
in
the
mean
while
let
us
examine
,
how
much
it
is
in
the
present
point
of
History
wherein
you
pretend
to
be
most
Magisterial
.
First
,
you
mistake
most
absurdly
the
state
of
the
Question
,
as
is
usual
with
you
,
and
where
I
speak
of
Indulgences
given
by
Gregory
the
Seventh
,
to
those
of
his
party
who
would
fight
against
the
Emperor
Henry
the
Third
,
you
report
such
Indulgences
to
be
given
by
the
said
Gregory
to
Henry
,
to
encourage
him
and
the
Christians
to
war
against
the
Saracens
.
Whoever
did
read
the
History
of
that
Gregory
,
and
his
fierce
persecution
of
the
said
Emperor
to
the
end
of
his
life
,
even
as
his
own
Historians
,
Platina
and
Baronius
more
biassed
to
him
,
do
report
;
will
more
easily
believe
,
that
Gregory
should
favor
the
Turk
against
Henry
,
then
uphold
Henry
against
any
Adversary
.
If
ever
you
had
any
tincture
of
the
History
of
Pope
Hildebrand
or
Gregory
the
Seventh
,
how
could
you
fall
into
so
ridiculous
an
equivocation
,
as
to
conceive
him
granting
Indulgences
in
favor
of
the
Emperor
Henry
III.
If
you
did
read
my
Discourse
speaking
expresly
of
an
Indulgence
granted
to
those
that
would
fight
again
the
Emperor
,
how
come
you
to
pervert
the
narrative
so
absurdly
,
as
if
I
should
have
spoken
of
an
Indulgence
given
in
favor
of
that
Emperor
.
You
say
that
the
Indulgence
I
speak
of
,
nor
any
other
to
any
such
purpose
,
was
not
granted
by
Gregory
the
Seventh
,
but
by
Vrban
the
Second
.
Read
the
place
I
quoted
of
Baronius
upon
the
year
1084.
numb
.
15
,
there
you
shall
find
Gregory
the
Seventh
employing
Anselm
Bishop
of
Luca
,
to
publish
Indulgences
for
all
those
that
would
fight
in
his
quarrel
against
the
Emperor
Henry
the
Third
.
And
continuing
your
strange
equivocations
you
speak
of
Indulgences
given
by
Vrban
the
Second
to
the
same
Henry
the
Third
,
but
it
was
not
to
him
he
gave
them
,
but
to
Alexius
Emperor
of
Constantinople
,
as
Baronius
relates
at
the
year
1095.
numb
.
3.
You
speak
of
Indulgences
granted
by
Leo
the
Third
,
anno
847.
but
it
was
not
Leo
the
Third
,
but
Leo
the
Fourth
that
reigned
then
,
and
when
Suarez
finds
not
him
,
nor
any
other
,
giving
Indulgences
of
so
ancient
date
,
sure
I
am
,
you
never
found
them
upon
any
warrantable
account
.
To
one
notice
of
Indulgences
I
will
help
you
out
of
Baronius
,
preceding
that
I
mentioned
of
Gregory
the
Seventh
,
given
to
them
that
would
fight
against
the
Emperor
Henry
the
Third
,
in
the
same
year
1084.
which
I
allow
you
to
take
for
the
genuine
origin
of
your
present
practice
of
Indulgences
,
given
by
profane
Cardinals
Creatures
of
Pope
,
Guibert
called
Clement
the
Third
Competitor
of
Gregory
the
Seventh
;
of
which
kind
of
Cardinals
Baronius
in
the
foresaid
year
,
numb
.
9.
giveth
this
account
,
Erant
enim
cives
Romani
Vxorati
,
sive
Concubinarii
,
barbati
&
Mitrati
,
peregrinis
oratoribus
,
praecipue
vero
multitudini
rusticanae
Longobardorum
mentientes
,
asserentes
se
Cardinales
Presbyteros
esse
,
quique
oblationibus
receptis
Indulgentiam
&
remissionem
omnium
peccatorum
usu
nefari●
impudenter
praestabant
:
hi
&
occasione
custodiendae
Ecclesiae
consurgentes
intempestae
noctis
silentio
intra
&
citra
candem
Ecclesiam
impunè
homicidia
,
rapinas
,
varia
stupra
&
diversa
latrocinia
exercebant
.
There
were
,
saies
he
,
Roman
Citizens
,
either
married
or
retaining
Concubines
,
shaven
and
wearing
Mitres
,
imposing
upon
forreign
Embassadors
,
but
especially
upon
the
rude
multitude
of
Longobards
,
that
they
were
Presbyter
Cardinals
,
and
who
receiving
offerings
did
impudently
bestow
Indulgences
and
remission
of
all
sins
:
these
under
pretext
of
defending
the
Church
,
rising
in
the
deep
silence
of
the
night
,
did
commit
within
and
about
the
Church
,
without
hindrance
,
horrible
murders
,
robberies
,
and
diverse
sorts
of
whoredoms
and
luxuries
.
Who
were
better
Popes
or
better
men
,
Guibert
and
his
Cardinals
,
or
Hildebrand
and
his
,
as
I
do
not
know
,
so
I
will
not
dispute
:
but
conclude
,
that
such
Indulgences
as
these
were
given
in
Rome
,
by
relation
of
their
own
hired
Historian
;
and
let
the
Reader
see
how
unhappy
Mr.
I.
S.
has
bin
in
his
pretended
triumph
over
me
touching
this
point
of
History
.
CHAP.
XXX
.
Of
the
strange
and
absurd
terms
used
in
the
grants
of
Indulgences
,
and
the
immoderate
profuseness
wherewith
,
and
slight
causes
for
which
they
are
granted
.
TRuly
if
we
do
consider
the
absurd
language
used
in
the
trade
of
Indulgences
,
and
the
vast
boundless
profuseness
in
the
grant
of
them
for
very
slight
causes
,
of
all
which
their
most
learned
Defenders
do
confess
not
to
be
able
to
give
a
rational
account
,
we
may
with
some
grounds
suspect
,
that
some
such
Lay-cardinals
mentioned
in
the
precedent
Chapter
out
of
Baronius
,
granting
Indulgences
in
Rome
,
should
have
bin
the
Authors
and
Inventors
of
the
present
practice
of
Indulgences
,
and
terms
of
it
used
in
the
Roman
Church
.
First
they
divide
Indulgences
into
total
and
partial
.
A
total
Indulgence
is
a
full
remission
of
all
the
temporal
pains
due
to
the
mans
sins
committed
.
A
partial
Indulgence
is
a
remission
of
a
part
of
the
penalties
,
according
to
the
will
of
the
person
granting
it
.
A
total
Indulgence
is
subdivided
again
into
plena
,
plenior
&
plenissima
,
a
plenary
or
full
,
more
full
,
and
most
full
.
Here
the
wits
of
the
Learned
are
strained
to
find
sense
in
these
words
,
how
one
Indulgence
that
is
plenary
can
be
capable
of
these
degrees
of
increase
in
regard
of
the
same
person
.
If
by
any
plenary
Indulgence
,
he
has
a
total
remission
of
all
the
penalties
due
to
his
sins
,
how
can
he
have
a
more
total
or
full
remission
of
them
?
Suarez
,
disp
.
1.
De
effectu
Indulgent
.
Sect.
4.
finding
no
ground
for
these
degrees
,
would
fain
give
some
sense
to
them
by
a
parity
of
the
Virgin
Mary
,
full
of
grace
by
the
coming
of
the
Angel
,
more
full
by
the
coming
of
her
Son
,
and
most
full
in
her
death
:
but
finding
himself
weary
of
such
bare
conjectures
,
resolves
that
according
to
the
present
state
there
is
no
substantial
difference
,
as
to
the
effect
in
those
gradations
of
plenary
Indulgences
,
whatsoever
was
the
meaning
of
those
terms
with
the
first
Authors
of
them
,
whereof
at
present
there
is
no
clear
knowledg
,
and
relates
Sotus
saying
,
that
Preachers
of
Indulgences
have
introduced
those
gradations
by
way
of
exaggeration
.
Partial
Indulgences
are
likewise
subdivided
into
quadragena
,
septena
,
carena
,
and
the
like
.
Quadragena
they
call
an
Indulgence
of
forty
daies
,
septena
,
of
seven
years
,
carena
,
composed
of
both
the
former
,
containing
seven
years
and
forty
daies
.
And
now
enters
a
very
perplex
difficulty
that
turns
the
brains
of
their
ablest
Divines
,
what
to
understand
by
these
years
and
daies
of
remission
,
whether
so
many
years
and
daies
of
the
pains
of
Purgatory
to
be
remitted
,
as
Viguerius
did
conceive
,
or
so
much
time
of
penance
enjoined
by
Canons
for
sins
:
and
tho
this
latter
be
the
more
received
and
common
opinion
,
and
approved
by
Suarez
in
the
place
now
mentioned
,
yet
he
finds
so
many
difficulties
for
a
congruous
sense
of
so
many
thousand
years
allowed
by
Indulgences
,
so
little
consistence
in
reasons
alledged
by
several
Authors
,
that
he
resolves
,
it
s
a
matter
obscure
and
unknown
to
us
,
and
that
we
must
rest
upon
the
judgment
of
the
Church
which
knows
the
meaning
of
those
measures
,
concluding
thus
,
Breviter
vero
assero
,
de
re
nobis
incertà
Authores
hos
disputare
,
Ecclesiam
vero
uti
illa
mensurâ
quae
sibi
nota
est
.
I
say
briefly
,
that
these
Authors
do
quarrel
about
a
thing
unknown
to
us
,
and
that
the
Church
uses
herein
that
measure
which
is
known
to
it self
,
remitting
those
pains
of
Purgatory
,
which
may
be
proportionable
to
the
penalties
of
this
life
enjoined
by
Canons
;
and
so
leaves
us
as
wise
as
we
were
before
,
for
understanding
what
sense
so
many
thousands
of
years
can
have
,
whether
relating
to
the
pains
of
Purgatory
,
or
to
penalties
enjoined
by
Canons
.
But
this
Language
is
used
and
received
in
the
Roman
Church
,
and
therefore
we
must
stand
to
it
,
let
it
mean
what
it
will
,
be
it
sense
or
non-sense
;
and
that
's
all
the
account
that
Suarez
can
give
us
of
it
after
the
trial
of
his
own
wit
,
and
examining
the
discourses
of
others
,
being
to
speak
in
earnest
.
Now
to
the
cause
of
giving
Indulgences
,
Mr.
I.
S.
gives
us
occasion
to
say
somthing
,
since
he
boasts
,
that
Indulgences
are
not
granted
so
slightly
as
Protestant
Ministers
would
make
their
flock
believe
.
It
s
true
that
Cajetan
teaches
,
Opusc
.
de
Indulgent
.
cap.
8.
that
great
Indulgences
ought
not
to
be
given
for
small
causes
,
and
that
there
ought
to
be
a
proportion
betwixt
the
quality
of
the
Indulgence
,
and
the
work
performed
to
obtain
it
.
But
how
can
this
consist
with
what
Cajetan
tells
there
?
that
a
plenary
Indulgence
is
given
to
every
one
that
stands
in
the
Yard
of
St.
Peters
Church
,
when
the
Pope
gives
his
blessing
to
the
people
there
on
Easter
day
.
Here
he
recurs
to
a
mystery
,
that
tho
to
stand
in
that
place
be
of
its
own
nature
of
no
great
consideration
,
yet
relating
to
the
purpose
of
representing
the
Members
of
the
Church
united
under
one
head
,
it
s
of
great
weight
,
and
proportioned
to
the
Indulgence
received
.
But
what
mystery
shall
we
find
to
render
decent
that
famous
Indulgence
granted
by
Innocent
III.
to
all
such
as
would
marry
public
Harlots
?
as
Spondanus
relates
in
the
year
1198.
Who
would
not
think
that
so
many
loud
and
learned
cries
made
against
the
abuses
of
Indulgences
in
the
Roman
Church
for
more
then
a
hundred
years
,
and
the
scandal
and
contemt
of
them
grown
among
the
sober
and
judicious
men
even
of
their
own
party
,
would
not
be
a
means
to
moderate
at
least
the
boundless
profuseness
of
those
grants
,
feeding
continually
the
hopes
of
sinners
for
a
remission
of
all
their
crimes
,
and
encouraging
them
to
persevere
in
their
wicked
waies
?
But
that
's
the
unhappiness
of
that
Church
,
and
the
dismal
symptom
of
a
disease
being
mortal
,
that
it
grows
worse
with
remedies
,
and
hates
a
cure
.
Setting
aside
numberless
instances
of
their
most
absurd
prodigalities
in
this
kind
,
whereof
many
Books
are
replenish'd
,
I
will
only
set
down
here
a
Copy
of
Indulgences
granted
by
the
present
Pope
Clement
the
Tenth
,
upon
the
occasion
of
Canon
zing
certain
new
Saints
of
late
,
in
which
you
may
see
a
full
Idea
of
the
Romish
corruptions
in
this
kind
.
Formula
Indulgentiarum
cum
quibus
S.
D.
N.
Clemens
Papa
X.
Coronas
,
Rosaria
,
Cruces
,
sacrasque
Imagines
,
&
numismata
Medallias
vulgo
nuncupata
benedicir
,
per
occasionem
Canonizationis
SS.
Confessorum
Cajetani
,
Francisci
Borgiae
,
Philippi
Benitii
,
Ludovici
Bertrandi
,
&
Sanctae
Rosae
Virginis
Peruanae
.
QVicunque
saltem
semel
in
hebdomada
Coronam
Domini
,
vel
Beatissimae
Virginis
,
aut
Rosarium
,
ejusve
tertiam
partem
,
aut
Officium
divinum
vel
parvum
Beatissimae
Virginis
,
vel
defunctorum
,
vel
septem
Psalmos
poenitentiales
,
vel
graduales
recitare
,
aut
detentos
in
carcere
visitare
,
aut
pauperibus
subvenire
,
aut
saltem
horae
quadrante
mentali
orationi
vacare
consueverit
,
si
confessus
Sacerdoti
ab
Ordinario
approbato
sanctissimum
Eucharistiae
Sacramentum
sumserit
in
quolibet
ex
diebus
infra
scriptis
,
piasque
ad
Deum
preces
fuderit
pro
haeresium
extirpatione
,
fideique
Catholicae
propagatione
,
aliisque
sanctae
Ecclesiae
necessitatibus
,
plenariam
suorum
peccatorum
Indulgentiam
corsequetur
:
nimirum
die
Festo
Nativitatis
Domini
nostri
Jesu
Christi
,
Circumcisionis
,
Epiphaniae
,
Resurrectionis
,
Ascensionis
,
Pentecostes
,
Sanctissimae
Trinitatis
,
Corporis
Christi
,
&
die
Conceptionis
,
Nativitatis
,
Praesentationis
,
Visitationis
,
Annunciationis
,
Purificationis
,
&
Assumtionis
beatissimae
Virginis
,
tum
Nativitatis
Sancti
Johannis
Baptistae
,
Sanctorum
modo
Canonizatorum
,
omnium
Sanctorum
,
dedicationis
propriae
Ecclesiae
&
ejusdem
Patroni
vel
tituli
.
Quisquis
in
vigilia
cujuslibet
istorum
sanctorum
jejunaverit
,
&
confessus
in
ipsius
Festo
Sanctissimum
Eucharistiae
Sacramentum
sumserit
,
oraveritque
Deum
,
ut
supra
dictum
est
,
toties
Indulgentiam
plenariam
consequetur
.
Quicunque
Missam
celebrarit
,
vel
confessus
,
&
sacrâ
Communione
refectus
interfuerit
Missae
ad
Altare
,
in
quo
Imago
aut
corpus
aut
reliquiae
cujuslibet
praedictorum
quinque
Sanctorum
asservantur
,
pieque
Deum
oraverint
,
at
dictum
est
,
die
uno
quem
voluerit
cujuslibet
Mensis
plenariam
Indulgentiam
lucretur
.
Quisquis
vero
poenitens
peccata
commissa
emendare
firmiter
proposuerit
,
&
eadem
die
visitaverit
septem
Ecclesias
quaslibet
,
&
ubi
tot
Ecclesiae
non
reperiuntur
,
quotquot
ibi
sint
,
&
si
unica
tantum
Ecclesia
sit
in
loco
,
omnia
ipsius
altaria
,
&
pro
haeresium
extirpatione
,
&c.
pie
Deum
oraverit
semel
in
anno
,
fruatur
Indulgentiis
concessis
septem
urbis
Ecclesias
visitantibus
.
Quicunque
devotè
cogitaverit
de
aliquo
sanctissimae
passionis
D.
N.
Jesu
Christi
mysterio
,
&
in
ejusdem
passionis
honorem
septies
terram
deosculatus
fuerit
eo
die
,
lucretur
Indulgentias
concessas
ascendentibus
Romae
per
scalam
sanctam
;
hoc
autem
semel
in
singulis
annis
.
Quisquis
praedictorum
quinque
sanctorum
imitatione
vel
peccata
sua
vere
detestabitur
,
cum
firme
proposito
non
peccandi
de
cetero
,
vel
actum
aliquem
virtutis
exercebit
,
toties
lucretur
Indulgentiam
septem
annorum
&
totidem
quadragena
.
Quisquis
leget
aliquod
libri
caput
de
vitâ
corundem
Sanctorum
,
aut
invisitet
eorum
altare
,
vel
imaginem
venerabitur
,
&
eraverit
pro
felici
statu
Sancta
matris
Ecclesiae
peccatorumque
conversione
,
singulis
vicibus
percipiet
Indulgentiam
ce
tum
dierum
.
Eandem
pariter
consequatur
qui
aliquid
pauperibus
tribuet
,
vel
eosdem
instruet
,
aut
por
alios
instrui
curabit
in
iis
quae
pertinent
ad
fidem
bonosque
mores
.
Quisquis
in
Sanctissimae
Eucharistiae
cultu
vel
Beatissimae
Virginis
se
exercebit
,
meditans
illius
mysterii
dignitatem
,
quantaque
ex
eo
ad
nos
beneficia
manant
,
aut
commiserans
ejusdem
Beatae
Virginis
dolores
,
quibus
in
passione
&
morte
filii
affecta
fuit
,
vel
alia
qualibet
ratione
Sanctissimum
Sacramentum
venerabitur
,
&
pro
necessitatibus
Ecclesiae
orabit
;
toties
Indulgentiam
centum
dierum
consequatur
.
Quilibet
in
urbe
commorans
,
vel
ab
ea
ultra
viginti
milliaria
non
absens
,
si
legitimè
impeditus
non
interfuerit
Benedictioni
qua
Romanus
Pontifex
in
Festo
Paschatis
,
&
Ascensionis
solemniter
benedicere
consuevit
;
confessus
autem
Sacrosancta
Communione
reficiatur
,
&
pias
ad
Deum
preces
pro
haeresium
extirpatione
,
&c.
fuderit
,
Indulgentiis
fruatur
quibus
praesentes
fruuntur
;
eadem
vero
si
adimpleverint
longius
ab
urbe
distantes
,
easdem
Indulgentias
etiamsi
legitime
non
impediti
consequantur
.
Omnes
supradictae
Indulgentiae
fidelibus
defunctis
applicari
possunt
per
modum
suffragii
.
Pro
iisdem
percipiendis
satis
est
privatim
habere
apud
se
aliquam
coronam
vel
crucem
,
&c.
cum
praedictis
Indulgentiis
à
Sanctitate
suâ
benedictam
,
&
quae
superius
praescripta
sint
adimplere
,
licet
illa
etiam
alio
nomine
impleri
forte
debuerint
.
Quisquis
in
articulo
mortis
se
totum
Deo
commendans
praedictos
Sanctos
vel
ex
iis
unum
invocar
it
,
ore
,
si
potuerit
,
sin
minus
saltem
corde
,
confessus
sacraque
Communione
refectus
si
potuerit
,
alioquia
saltem
contritus
,
plenariam
omnium
peccatorum
Indulgentiam
consequetur
.
In
distribuendis
hujusmodi
Coronis
,
Crucibus
,
earumque
usu
,
sanctissimus
servari
jubet
decretum
.
Fel.
record
.
Alexandri
VII
.
editum
sub
die
sexto
Februarii
.
1657
,
nimirùm
ut
Coronae
,
Cruces
,
Rosaria
,
Numismata
,
quae
vulgo
Medalliae
nuncupantun
,
&
sacrae
Imagines
cum
praefatis
Indulgentiis
benedictae
non
transeant
personam
ilionum
quibus
à
sanctitate
suâ
concessae
sunt
,
aut
quibus
ab
his
primâ
vice
distribuentur
,
neque
commodari
aut
precario
dari
possunt
,
alioquin
Indulgentiis
jam
concessis
,
&
aliquatre
ex
praedictis
deperdita
,
pro
ea
subrogari
altera
nullo
modo
potest
quacunque
concessione
,
aut
privilegio
in
contrarium
non
obstante
,
Prohibet
Sanctitas
sua
hanc
Indulgentiam
imprimi
extra
Vrbem
.
MICHAEL
ANGELUS
RICCIUS
Secret
.
Romae
ex
Typographia●
Rev.
Camerae
Apost
.
1671.
Thus
Englished
.
A
Form
of
Indulgences
,
wherewith
our
holy
Father
Pope
Clement
X.
did
bless
Crowns
,
Rosaries
,
Crosses
,
sacred
Images
and
Medals
,
by
occasion
of
Canonizing
the
holy
Confesso●s
,
Cajetan
,
Francis
Borgia
,
Philippus
Benitius
,
Lewis
Bertrand
,
and
Sancta
Rosa
,
a
Peruvian
Virgin
.
Whosoever
shall
accustom
,
at
least
once
a
week
,
to
say
the
Crown
of
our
Lord
,
or
of
the
Blessed
Virgin
,
or
her
Rosary
,
or
the
third
part
of
it
,
or
the
Divine
Office
,
or
the
little
Office
of
the
Blessed
Virgin
,
or
of
the
Dead
,
or
the
seven
Penitential
Psalms
,
or
the
Gradual
Psalms
,
or
to
visit
Prisoners
,
or
relieve
the
Poor
,
or
spend
at
least
a
quarter
of
an
hour
in
mental
praier
;
if
he
confesses
to
a
Priest
approved
by
the
Ordinary
,
and
receive
the
holy
Communion
in
any
of
the
daies
below
mentioned
,
and
shall
pray
to
God
for
extirpation
of
Heresies
,
the
Propagation
of
Catholic
Faith
,
and
for
other
necessities
of
the
Roman
Church
,
shall
obtain
a
Plenary
Indulgence
of
all
his
sins
;
viz.
in
the
day
of
the
Nativity
of
our
Lord
Jesus
Christ
,
his
Circumcision
,
●piphany
,
Resurrection
,
and
Ascension
,
the
day
of
Pentecost
,
holy
Trinity
,
and
Corpus
Christi
;
and
the
day
of
the
Conception
,
Nativity
,
Presentation
,
Visitation
,
Annunciation
,
Purification
and
Assumtion
of
the
blessed
Virgin
;
the
day
of
the
Nativity
of
S.
John
Baptist
,
of
the
holy
Apostles
Peter
and
Paul
,
of
the
five
Saints
now
canonized
,
of
all
Saints
,
of
the
Dedication
of
his
proper
Church
,
and
of
the
Patron
or
Title
of
it
.
Whosoever
shall
confess
and
receive
in
the
Vigil
of
any
of
the
foresaid
Saints
,
and
shall
pray
to
God
as
aforesaid
,
shall
obtain
Plenary
Indulgence
as
often
as
he
doth
it
.
Whosoever
shall
say
Mass
,
or
having
confessed
and
received
,
shall
hear
Mass
at
an
Altar
,
in
which
the
Image
,
or
Body
,
or
Relique
of
any
of
the
foresaid
five
Saints
are
kept
,
and
shall
pray
to
God
,
as
aforesaid
,
in
any
one
day
which
he
pleases
of
every
Moneth
,
gains
a
Plenary
Indulgence
.
Whosoever
,
being
truly
penitent
,
will
propose
firmly
to
forsake
his
sins
committed
,
and
in
the
same
day
will
visit
any
seven
Churches
,
or
,
where
so
many
Churches
are
not
to
be
found
,
shall
visit
those
that
be
;
and
if
there
be
but
one
Church
in
the
place
,
shall
visit
all
the
Altars
of
it
,
and
pray
to
God
for
the
extirpation
of
Heresies
once
a
year
,
shall
enjoy
the
Indulgences
allowed
to
such
as
visit
the
seven
Churches
at
Rome
.
Whosoever
shall
think
devoutly
of
any
Mystery
of
the
Passion
of
our
Saviour
,
and
in
honor
of
the
said
Passion
shall
kiss
seven
times
the
ground
,
will
in
that
day
obtain
the
Indulgences
allowed
to
such
as
go
up
the
holy
Stairs
in
Rome
;
but
this
once
in
every
year
.
Whosoever
in
imitation
of
the
foresaid
five
Saints
,
either
shall
truly
detest
his
sins
with
a
firm
purpose
of
sinning
no
more
,
or
shall
exercise
some
act
of
Virtue
,
shall
so
many
times
obtain
an
Indulgence
of
seven
years
,
and
so
many
quadragena's
or
forty
daies
Indulgence
.
Whosoever
shall
read
any
Chapter
of
the
life
of
the
said
Saints
,
or
shall
visit
their
Altar
,
or
worship
their
Image
,
and
pray
for
the
happy
state
of
our
holy
Mother
the
Church
,
and
for
the
Conversion
of
sinners
,
shall
at
every
time
obtain
Indulgence
of
100.
daies
.
The
same
Indulgence
shall
any
obtain
who
will
give
an●
Alms
to
the
Poor
,
or
shall
instruct
them
by
himself
or
by
another
in
things
belonging
to
Faith
and
good
manners
.
Whosoever
shall
exercise
himself
in
the
worship
of
the
holy
Eucharist
,
or
of
the
blessed
Virgin
,
meditating
upon
the
dignity
of
that
mystery
,
and
the
benefits
redounding
from
it
to
us
,
or
commiserating
the
griefs
of
the
said
blessed
Virgin
wherewith
she
was
possessed
at
the
Passion
and
Death
of
her
Son
,
or
in
any
other
manner
shall
reverence
the
blessed
Sacrament
,
and
pray
for
the
necessity
of
the
Church
,
shall
obtain
Indulgence
of
100
daies
as
often
as
he
doth
it
.
Any
dwelling
in
Rome
,
or
not
distant
from
it
above
twenty
miles
,
if
he
hath
a
lawful
impediment
not
to
be
present
at
the
solemn
blessing
,
which
the
Roman
Pope
is
wont
to
give
in
the
Festivity
of
Easter
and
Ascension
,
but
shall
confess
and
receive
,
and
pray
for
the
extirpation
of
Heresies
,
&c.
shall
enjoy
the
Indulgences
which
the
people
present
will
enjoy
;
but
such
as
are
further
distant
from
Rome
,
shall
enjoy
the
same
Indulgences
performing
the
said
duties
,
tho
they
have
no
lawful
impediment
for
absence
.
All
the
Indulgences
aforesaid
may
be
applied
to
the
faithful
deceased
by
way
of
Suffrages
.
For
to
gain
the
said
Indulgences
it
is
enough
to
have
privately
with
you
any
Crown
or
Cross
,
&c.
blessed
by
his
Holliness
with
the
foresaid
Indulgences
,
and
to
fulfill
the
duties
before
mentioned
,
even
tho
happily
you
may
be
obliged
to
perform
them
upon
another
account
.
Whosoever
in
the
point
of
death
commending
himself
to
God
,
shall
invoke
the
foresaid
Saints
,
or
any
of
them
with
his
mouth
,
if
he
can
,
having
confessed
and
received
the
Communion
,
if
he
may
;
otherwise
having
at
least
contrition
,
shall
obtain
a
plenary
Indulgence
of
all
his
sins
.
In
the
distribution
of
the
said
Crowns
,
Crosses
,
&c.
and
in
the
use
of
them
,
his
Holiness
commands
to
observe
the
Decree
of
Alexander
VII
.
issued
the
6.
day
of
February
1657.
viz.
that
Crowns
,
Crosses
,
Rosaries
,
Medals
,
and
sacred
Images
blessed
with
the
foresaid
Indulgences
,
may
not
pass
the
persons
of
those
to
whom
his
Holiness
gave
them
,
or
such
as
from
them
received
those
things
the
first
time
,
and
that
they
may
not
be
lent
or
be
bestowed
;
otherwise
to
lose
the
Indulgences
:
and
any
of
them
being
lost
,
no
other
may
be
subrogated
for
it
by
any
means
,
notwithstanding
any
allowance
or
priviledg
to
the
contrary
.
His
Holiness
prohibits
this
form
of
Indulgences
to
be
printed
out
of
Rome
.
MICHAEL
ANGELUS
RICCIUS
Secret
.
Rome
,
out
of
the
Print
of
the
Reverend
Apostolical
Chamber
.
1671.
I
leave
the
judicious
Reader
to
gloss
upon
this
grant
and
the
profuseness
of
it
,
whether
it
be
a
rare
or
difficult
thing
to
gain
a
plenary
Indulgence
where
grants
of
this
kind
are
frequent
.
They
will
tell
us
it
will
promote
Piety
to
have
such
encouragement
to
Penitence
praiers
and
deeds
of
Charity
.
But
let
them
consider
whether
it
may
not
rather
be
an
occasion
of
continuing
in
vices
,
and
a
wicked
life
,
if
by
a
verbal
Confession
and
an
imperfect
kind
of
contrition
,
or
displeasure
with
sins
for
penalties
following
them
,
apt
to
be
conceived
by
the
most
wicked
livers
,
a
security
is
given
of
remission
of
all
sins
,
tho
never
so
grievous
and
repeated
,
and
of
the
eternal
pains
due
to
them
:
and
likewise
all
the
temporal
penalties
following
them
,
are
remitted
by
a
plenary
Indulgence
,
so
easy
to
be
obtained
as
we
have
seen
.
Who
will
not
perceive
that
encouragement
is
given
hereby
to
persevere
in
vices
,
whatsoever
other
purposes
they
may
have
who
grant
them
?
And
if
this
be
well
considered
,
Mr.
I.
S.
will
cease
to
admire
,
that
Protestant
Doctors
should
accuse
the
Roman
Church
of
facilitating
by
these
means
the
way
to
sinning
.
CHAP.
XXXI
.
The
dismal
unhappiness
of
the
Romish
people
in
having
their
Liturgy
in
a
Tongue
unknown
to
them
.
EX
ore
tuo
te
judico
serve
nequam
,
thus
begins
Mr.
I.
S.
his
answer
to
my
discourse
upon
this
subject
,
wherein
I
lamented
the
misery
of
the
Romish
People
,
in
having
their
Liturgy
in
a
tongue
unknown
to
them
;
and
thus
also
shall
my
reply
to
him
begin
,
which
certainly
will
be
to
put
the
Saddle
on
the
right
Horse
.
What
is
it
Sr
that
I
have
said
which
may
be
a
judgment
against
my self
in
this
case
?
That
the
purpose
of
nature
by
speaking
is
to
communicate
the
sense
of
him
that
speaks
to
the
hearer
,
which
cannot
be
obtained
if
the
hearer
perceives
not
the
meaning
of
the
words
he
speaks
.
This
say
you
proves
against
my self
;
for
in
the
Liturgy
or
public
Service
of
the
Church
we
speak
to
God
,
and
not
to
the
Congregation
,
and
God
can
understand
us
,
tho
we
do
not
our selves
.
But
stay
Sr
,
is
not
the
Liturgy
,
or
public
Service
of
the
Church
as
well
with
you
,
as
with
us
,
composed
of
an
exchange
of
speech
betwixt
God
and
his
People
,
they
speaking
to
him
in
Praiers
and
Thanksgivings
,
he
speaking
to
them
by
the
Lessons
of
sacred
Scripture
,
by
the
Epistles
,
Gospels
and
Psalms
?
Is
it
not
necessary
for
both
these
purposes
,
that
the
People
should
understand
what
they
say
to
God
by
Prayer
,
and
what
he
says
to
them
by
Exhortation
?
And
for
the
first
,
wherein
you
think
your
pretension
to
be
obtained
,
for
praying
,
I
say
;
is
not
Praier
a
rational
and
voluntary
Elevation
of
the
mind
,
helped
by
the
expressions
and
sense
of
the
Praier
read
or
said
?
Is
not
this
elevation
of
the
mind
mainly
advanced
by
understanding
the
word
of
the
Praier
read
or
said
?
whoever
heard
a
Psalm
sung
with
solemn
Music
,
may
well
tell
how
different
a
feeling
and
elevation
of
mind
he
hath
when
he
sees
or
knows
the
words
sung
and
the
meaning
of
them
,
then
when
he
hears
the
same
Psalm
without
understanding
the
words
or
sense
of
them
.
Your
comparison
of
a
Polander
presenting
a
Petition
in
English
to
the
King
of
England
,
which
himself
doth
not
understand
,
doth
aggravate
your
crime
,
and
publish
the
misery
of
the
People
abused
by
you
.
Would
not
that
Polander
wish
to
know
the
English
tongue
for
acting
in
his
own
cause
,
and
to
be
sure
he
was
not
abused
by
a
Notary
,
who
possibly
might
have
framed
a
Petition
for
him
to
the
King
for
hanging
his
Father
or
Mother
for
Traitors
.
If
the
King
did
understand
the
Polish
Language
as
well
as
the
English
,
were
it
not
a
madness
in
the
said
Polander
to
have
his
Petition
penn'd
in
a
Tongue
he
doth
not
understand
with
the
foresaid
disadvantages
,
being
able
to
do
it
in
his
own
Tongue
with
the
contrary
advantages
?
What
madness
then
is
it
in
your
People
to
frame
their
Praiers
in
a
Tongue
unknown
to
them
,
to
speak
like
Parrots
,
without
feeling
or
knowing
what
they
say
,
and
exposed
to
the
danger
of
being
abused
by
a
knave
,
teaching
them
,
or
reading
before
them
blasphemous
words
,
in
which
they
are
to
join
with
him
b●
their
Amen
?
And
in
case
the
Praier
be
good
that
is
read
before
them
,
what
proportion
can
it
have
with
elevating
the
minds
of
the
People
to
a
conjunction
in
sense
with
the
Minister
,
if
they
do
not
understand
what
he
says
?
And
thus
ill
it
go's
with
you
,
even
for
the
act
of
praying
in
your
Liturgy
,
which
you
allow
to
be
an
elevation
of
the
mind
to
God
.
Even
in
this
point
I
have
your
own
judgement
against
you
,
and
so
may
return
your
text
upon
you
,
saying
,
Ex
ore
tuo
te
judico
serve
nequam
.
But
what
of
the
second
part
of
the
Liturgy
above
mentioned
,
containing
a
speech
of
God
to
the
People
by
the
Epistles
,
Gospels
,
Psalms
,
and
other
sacred
Lectures
directed
to
the
Spiritual
direction
and
food
of
their
Souls
?
can
this
end
be
compassed
without
sense
and
feeling
in
the
People
of
what
is
said
to
them
?
You
confess
that
S.
Paul
1.
Cor.
14.
prohibits
preaching
to
the
People
in
a
Tongue
unknown
to
them
:
and
are
not
those
sacred
Lectures
a
kind
of
preaching
,
exhortation
,
and
instruction
of
the
People
,
and
the
best
that
can
be
,
as
proceeding
immediatly
from
God
himself
?
Then
you
act
against
the
Apostles
order
,
by
your
own
confession
,
proposing
such
exhortations
to
the
People
in
a
Tongue
unknown
to
them
,
and
so
your
text
returns
upon
you
here
in
full
measure
,
Ex
ore
tuo
te
judico
serve
nequam
.
It
is
a
discredit
to
a
cause
so
clear
to
make
more
delay
upon
it
:
but
let
the
World
cry
against
the
tyranny
you
use
this
way
with
Souls
in
depriving
them
of
their
Spiritual
food
.
What
you
say
of
submitting
your
judgment
herein
to
the
Church
,
is
idle
and
absurd
,
when
our
present
business
is
to
rebuke
the
abuses
and
corruptions
of
your
Church
,
the
causes
of
our
dislike
of
it
.
CHAP.
XXXXII.
The
cruelty
of
the
Roman
Church
in
prohibiting
the
reading
of
Scripture
to
the
people
,
and
their
common
pretence
of
Sects
and
Divisions
arising
among
Protestants
refuted
.
FRom
the
page
101.
of
my
former
Discourse
,
I
declared
the
cruelty
used
with
the
faithful
people
in
prohibiting
them
the
reading
of
Scripture
,
which
is
the
food
of
their
Souls
;
how
contrary
that
is
to
the
doctrine
of
Scripture
it self
,
often
inviting
us
to
the
reading
of
it
,
and
to
the
doctrine
and
practice
of
the
Fathers
,
and
people
of
the
Primitive
Church
.
To
all
which
Mr.
I.
S.
replies
,
that
the
fruit
we
have
in
the
Protestant
Church
of
permitting
the
people
to
read
the
Bible
,
is
the
variety
of
Sects
sprung
from
the
reading
of
it
.
But
this
you
may
tell
better
to
others
,
then
to
me
that
know
now
matters
go
on
both
sides
,
and
am
certain
that
there
are
more
divisions
in
several
Societies
of
your
Communion
both
in
Doctrine
and
in
Ceremonies
,
then
in
the
Protestant
Church
.
He
that
knows
the
differences
of
opinions
betwixt
Jesuists
and
Dominicans
,
each
one
condemning
the
other
of
heresie
,
and
doctrines
destructive
of
good
life
,
and
of
the
merits
of
Christ
,
and
the
great
difference
in
Rites
and
Ceremonies
used
among
them
,
will
clearly
see
they
differ
more
in
all
the
one
from
the
other
,
then
the
Orthodox
Protestants
do
from
any
other
Congregation
of
Christians
in
the
Reformed
Church
.
Their
differences
are
not
in
matters
so
fundamental
and
necessary
to
Salvation
and
a
good
Life
,
as
those
of
the
dissenting
Romish
Societies
.
Their
censures
of
one
another
are
not
so
heavy
;
yea
the
very
stating
of
their
Questions
on
both
sides
do
declare
so
much
;
both
supposing
,
they
are
touching
things
indifferent
;
the
Dissenters
or
Non-conformists
,
pretending
that
the
points
in
Debate
,
being
only
Ceremonial
and
indifferent
,
not
essential
to
Salvation
or
good
life
,
ought
not
to
be
forced
upon
them
:
The
Orthodox
alledging
that
very
thing
to
render
Dissenters
criminal
,
that
the
things
ordered
being
of
their
own
nature
indifferent
,
and
not
opposite
to
Gods
Law
,
there
is
a
necessity
upon
them
of
obeying
lawful
Autority
ordering
such
matters
.
So
much
we
may
say
in
relation
to
Rites
and
Ceremonies
,
that
there
is
not
near
so
great
a
diversity
in
them
used
by
Orthodox
Protestants
,
and
other
Congregations
dissenting
;
as
there
is
in
the
Ceremonies
and
Rites
used
in
Colledges
of
Jesuites
,
and
Convents
of
Dominicans
,
Carmelites
,
Franciscans
,
Carthusians
,
and
other
very
many
Societies
differing
both
in
Habit
,
Diet
,
Rites
and
Ceremonies
one
from
the
other
.
All
these
differences
both
of
Doctrine
and
Rites
the
Pope
can
wink
at
,
provided
they
agree
in
paying
obedience
to
him
,
and
advancing
his
quarrel
.
The
great
Union
required
by
the
Church
of
England
makes
meaner
dissentions
appear
more
sensible
,
and
greater
would
the
Dissentions
and
Errors
be
,
if
the
light
of
holy
Scriptures
were
removed
;
for
St.
Hierome
saith
,
that
infinite
evils
do
arise
from
ignorance
of
Scripture
:
from
hence
,
saith
he
,
most
part
of
Heresies
have
come
;
and
so
they
are
of
their
own
nature
,
and
well
used
not
a
cause
of
Dissentions
and
Errors
,
but
a
cure
of
them
.
And
therefore
the
Roman
Church
being
resolved
not
to
be
cured
of
her
corruptions
,
decreed
the
Scriptures
to
be
removed
from
the
eies
of
the
people
;
as
appears
by
the
Council
of
Bishops
mentioned
by
Dr.
Stillingfleet
,
and
by
other
grave
Writers
,
of
whose
Autority
you
doubt
.
And
what
need
we
the
Autority
of
that
Council
for
a
thing
that
we
see
with
our
eies
,
and
ordered
by
the
Council
of
Trent
,
by
Pius
IV.
Clement
the
VIII
.
and
Alexander
the
VII
.
in
the
places
alledged
in
the
page
100.
of
my
former
Discourse
.
CHAP.
XXXIII
.
Mr.
I
S.
his
Engagement
,
touching
the
Immaculate
Conception
of
the
Virgin
Mary
,
and
the
practice
of
Confession
confuted
.
FOR
instance
of
the
cruelty
of
the
Romish
Church
,
in
pressing
upon
the
belief
of
the
faithful
things
uncertain
and
repugnant
to
their
judgment
,
I
made
a
brief
mention
of
the
opinion
about
the
Immaculate
Conception
of
the
Virgin
Mary
;
how
they
make
people
swear
to
defend
it
,
and
debar
from
offices
and
preferment
such
as
will
not
take
such
oaths
.
And
Mr.
I.
S.
must
enter
into
a
formal
dispute
upon
the
point
.
The
testimony
of
S.
Paul
(
saying
,
Rom.
v.
that
all
men
sinned
in
Adam
,
and
consequently
the
Virgin
Mary
with
the
rest
)
he
values
nothing
.
It
is
a
general
rule
,
saies
he
,
capable
of
exception
;
but
gives
us
no
testimony
to
prove
the
Virgin
was
excepted
from
that
rule
.
He
admits
that
Christ
was
Universal
Redeemer
,
and
died
for
all
men
,
but
thinks
it
not
a
consequence
that
the
Virgin
should
have
bin
redeemed
,
or
drawn
,
but
only
preserved
from
sin
,
and
so
the
consequence
of
St.
Paul
was
not
legal
,
saying
,
2
Cor.
v.
14.
If
one
died
for
all
,
then
were
all
dead
;
or
if
if
it
be
legal
,
sure
the
Virgin
was
dead
by
Original
sin
as
the
rest
,
or
else
all
were
not
dead
.
You
say
it
is
not
unlawful
in
a
community
to
require
certain
conditions
from
such
as
will
be
members
of
it
,
and
so
may
require
of
them
engagement
to
defend
the
Immaculate
Conception
of
the
Virgin
Mary
.
To
demand
conditions
not
including
a
disturbance
of
conscience
,
nor
occasioning
dissimilations
may
be
lawful
;
not
so
to
require
conditions
contrary
to
a
mans
conscience
and
judgment
,
which
was
our
case
.
You
say
the
Oath
of
Supremacy
,
in
opinion
of
Papists
,
is
an
heresie
,
why
then
is
it
required
from
me
?
I
answer
,
it
is
only
folly
or
malice
can
make
it
appear
such
,
as
I
have
declared
in
the
18.
Chapter
,
and
the
Law
is
not
to
be
regulated
by
such
passions
.
I
gave
likewise
a
short
touch
to
the
cruelty
used
with
consciences
in
the
practice
of
Consession
,
as
well
in
the
manner
of
its
exercise
,
as
the
frequent
reservation
of
cases
.
And
here
Mr.
I.S.
must
enter
again
into
the
deep
of
the
dispute
,
whether
Confession
ought
to
be
admitted
,
which
was
not
the
case
;
in
as
much
as
the
Church
of
England
doth
not
only
admit
,
but
commend
and
enjoin
the
practice
of
Confession
in
necessary
occasions
,
tho
not
the
unnecessary
and
pernicious
superstructures
of
the
Roman
Church
,
touching
the
mode
prescribed
,
and
the
reservation
of
cases
,
occasioning
lamentable
perplexities
,
and
desperate
melancholies
of
Souls
,
whereof
I
could
declare
miserable
instances
,
if
certain
due
considerations
did
not
make
me
supersede
enlarging
upon
this
kind
of
matter
.
Only
I
will
reflect
upon
a
new
addition
of
rigo●
brought
in
by
Mr.
I.
S.
of
which
he
will
have
St.
Augustin
to
be
Author
,
that
the
quality
of
the
sin
,
the
place
,
time
,
continuance
,
and
diversity
of
persons
must
be
specified
.
This
makes
me
doubt
and
wonder
what
kind
of
person
my
Antagonist
is
,
whether
ever
he
was
bred
among
learned
men
of
the
Roman
Church
,
or
did
read
their
Books
;
for
certainly
any
of
them
that
has
but
the
least
tincture
of
moral
Theology
,
will
think
strange
of
this
paradox
,
That
the
place
and
time
of
sins
are
to
be
declared
,
as
also
the
diversity
of
persons
,
being
of
the
same
kind
or
species
.
But
of
these
kind
of
lapses
Mr.
I.
S.
his
Theology
makes
no
scruple
;
if
●e
were
better
acquainted
with
the
practice
of
Doctors
in
the
Roman
Church
,
he
would
not
fetch
up
doctrines
of
Fathers
opposite
to
the
present
practice
of
that
Church
.
If
he
did
but
sit
certain
hours
of
the
day
from
St.
Lukes
to
May-day
,
or
thereabouts
,
in
the
Halls
of
Divinity
of
the
Colledges
of
Palentia
and
Tudela
,
where
he
saies
no
Divinity
was
ever
taught
,
he
would
learn
,
that
it
is
not
the
duty
of
a
Penitent
to
specifie
in
his
Confession
the
time
,
place
and
diversity
of
persons
,
wherein
and
wherewith
his
sins
were
committed
;
and
they
would
tell
him
,
that
if
St.
Augustin
said
the
contrary
,
it
was
one
of
his
errors
,
and
a
doctrine
now
out
of
date
.
But
Mr.
I.
S.
is
of
a
stronger
stomach
,
can
swallow
by
the
gross
,
and
cares
not
so
much
for
chawing
or
mincing
distinctions
of
doctrines
.
CHAP.
XXXIV
.
A
reflection
upon
the
many
falsities
,
impertinences
,
absurdities
,
and
hallucinations
of
Mr.
I.
S.
his
Book
,
which
may
justifie
a
resolution
of
not
mis-spending
time
in
returning
any
further
reply
to
such
writings
:
and
a
conclusion
of
the
whole
Treatise
,
exhorting
him
to
a
consideration
of
his
miserable
condition
in
deceiving
himself
and
others
with
vanity
.
Mr.
I.
S.
concludes
his
Book
as
he
began
,
and
did
proceed
in
it
,
pouring
out
a
shower
of
falsities
,
non
sense
,
impertinences
,
and
hallucinations
,
of
which
I
will
give
some
testimonies
here
,
whereby
the
Reader
may
see
,
with
how
much
reason
I
may
resolve
not
to
spend
precious
time
in
further
answering
to
,
or
taking
notice
of
such
faulty
writings
.
The
very
first
words
of
his
Dedicatory
Epistle
to
the
Lord
Lieutenant
of
Ireland
,
contains
a
heap
of
the
said
faults
and
falsities
.
He
calls
his
Book
A
Vindication
of
both
Churches
,
which
a
viper
has
endeavoured
to
bite
,
&c.
he
may
better
call
it
an
affront
of
both
Churches
:
of
the
Protestant
,
for
the
rude
injuries
offer'd
to
her
,
of
the
Popish
for
having
no
better
defense
of
her
cause
to
exhibit
.
With
what
truth
or
propriety
can
he
say
,
that
I
endeavor'd
to
bite
both
Churches
?
As
for
the
Protestant
,
I
gave
sufficient
testimony
of
my
endeavors
to
make
the
world
know
,
that
in
her
is
professed
the
true
Primitive
,
Catholic
,
Apostolic
Faith
,
and
therefore
is
the
surest
way
to
Salvation
;
and
as
for
the
Roman
Church
,
from
which
I
received
the
belief
of
a
Christian
,
if
the
matter
be
well
considered
,
I
will
make
good
I
have
not
bin
a
Viper
,
but
a
dutiful
and
truly
loving
Child
,
and
more
dutiful
and
true
then
Mr.
I.
S.
If
a
Mother
infected
with
a
pestilent
canker
had
two
sons
,
of
which
the
one
knowing
the
remedy
would
apply
it
,
tho
with
reluctancy
and
displeasure
of
the
infected
Mother
;
and
the
other
not
to
displease
his
Mother
,
would
feed
the
sickness
with
lenitives
or
soothing
,
pleasing
the
Mother
,
but
feastering
her
wound
,
and
hastening
her
ruine
;
which
of
both
do
you
think
were
the
more
truly
dutiful
and
loving
Child
?
Certainly
the
former
,
who
would
apply
a
healing
hand
to
the
Mother
tho
against
her
will
.
This
is
the
difference
betwixt
you
and
me
.
I
saw
that
Mother
(
at
whose
breast
I
did
suck
the
belief
of
a
Christian
,
and
therefore
cannot
chuse
but
revere
and
love
her
as
a
Mother
)
sicken
of
a
pestilent
canker
,
I
tried
to
apply
some
beginnings
of
a
remedy
,
and
finding
her
impatient
of
cure
,
while
in
her
reach
,
I
betook
me
to
a
distance
whence
I
might
apply
the
cure
,
letting
her
know
,
that
her
Innocations
proceeding
from
Ambition
and
A●a●ice
,
are
cause
of
her
Pestilent
disease
,
that
renders
her
odious
to
God
and
men
.
She
should
return
therefore
to
her
former
innocency
and
holiness
,
practiced
by
St.
Peter
and
his
Successors
for
many
Ages
,
which
rendred
them
glorious
and
venerable
to
all
the
world
,
when
their
study
was
not
to
make
Princes
of
Nephews
and
Nieces
;
and
of
Peasants
,
Heroes
;
pretending
to
that
end
to
make
all
mankind
tributary
to
their
power
and
riches
;
but
to
purchase
heaven
for
themselves
and
for
others
,
with
a
contemt
of
the
earth
.
Soon
after
he
saies
I
should
have
taught
,
That
there
is
no
Salvation
in
the
Catholic
Church
,
without
telling
where
or
when
I
did
deliver
such
a
doct●ine
(
as
indeed
he
could
not
do
,
)
I
professing
every
day
my
belief
in
the
Catholic
Church
,
and
protesting
I
do
,
and
will
live
and
die
in
it
.
If
by
Catholic
Church
he
means
,
only
the
Popish
or
Roman
,
it
s
a
foul
abuse
of
terms
,
especially
speaking
to
the
Lord
Lieutenant
of
Ireland
,
or
to
any
other
of
sense
in
a
polemic
discourse
;
and
even
speaking
of
the
Roman
or
Popish
Church
,
it
is
another
great
piece
of
untruth
,
to
say
,
I
should
have
taught
that
none
may
be
saved
in
it
,
as
may
appear
by
the
second
Chapter
of
this
Treatise
.
It
s
another
wilful
or
rude
mistake
whereinto
he
falls
very
often
,
that
by
Roman
Church
I
should
understand
the
Diocess
of
Rome
,
of
which
I
never
took
any
notice
or
regard
in
my
discourse
,
which
was
of
the
Roman
Church
,
as
opposi●e
to
the
Reformed
,
and
so
containing
the
whole
congregation
of
men
subject
to
the
Pope
of
Rome
;
and
it
is
to
me
a
wonder
,
that
this
great
pretender
to
skill
in
Controversies
,
should
not
know
before
now
,
that
to
be
the
meaning
of
the
Roman
Church
in
Controversies
of
this
kind
.
What
shall
I
say
of
his
pitiful
spite
and
envy
in
his
Preface
to
the
Reader
,
pretending
to
rob
me
of
those
titles
my
Emploiments
gave
me
so
public
and
known
(
as
appears
in
the
Preface
of
of
this
Treatise
)
without
shame
to
be
convinced
of
palpable
untruths
?
What
of
his
rashness
and
rudeness
in
fixing
for
a
Thesis
or
Title
to
the
eighth
Chapter
of
his
Book
,
That
the
Protestant
Church
is
not
the
Church
of
Christ
,
nor
any
part
of
it
;
that
they
cannot
without
Blasphemy
alledg
Scripture
for
their
Tenets
?
Of
his
prosane
policy
,
in
accusing
me
of
indiscretion
in
delivering
what
I
knew
to
be
truth
,
touching
the
Salvation
of
Protestants
when
I
was
on
the
Romish
side
,
as
mentioned
in
the
fourteenth
Chapter
?
What
of
his
blasphemous
impiety
,
in
saying
,
that
no
Text
of
Scripture
tells
us
,
that
the
Evangelists
were
in
the
state
of
Grace
when
they
wrote
the
Gospel
,
nor
nothing
else
gives
us
assurance
of
it
?
Nay
further
against
the
Gospel
it self
he
pronounceth
this
horrible
Blasphemy
,
That
not
only
we
are
unsure
of
the
Infallibility
of
the
Gospel
,
but
that
we
are
assured
it
is
not
infallible
.
And
this
hellish
conception
of
his
own
he
must
father
upon
the
Protestant
Church
,
saying
,
it
s
the
common
doctrine
of
it
,
that
it
is
impossible
to
keep
Gods
Commandments
:
the
falsehood
of
which
mali●ious
imposture
I
have
declared
above
in
the
8th
Chapter
of
this
Treatise
.
What
of
his
boldness
in
challenging
me
and
all
Protestants
to
answer
his
ridiculous
and
silly
Sophisms
,
with
undertakings
that
they
shall
never
be
answered
,
as
appears
in
the
eighteenth
Chapter
touching
Transubstantiation
,
and
in
the
twenty
sixt
touching
Purgatory
,
in
denying
that
Scotus
,
Ocham
,
and
other
Schole-men
,
should
de●lare
Transubstantiation
not
to
be
proved
out
of
Scripture
,
as
above
declared
,
chap.
20.
As
a
so
in
denying
that
Costerus
should
say
it
is
the
common
opinion
of
Romish
Divines
,
that
the
Image
of
God
and
Christ
is
to
be
adored
by
the
worship
of
Latria
,
as
above
mentioned
,
Ch.
23.
What
of
his
terrible
Hallucination
in
matter
of
History
touching
Indulgences
declared
in
Chapt.
29.
appearing
in
every
word
ridiculously
mistaken
,
when
he
pretends
to
be
most
magisterial
in
correcting
mistakes
of
his
Adversary
?
And
carrying
on
constantly
to
the
end
this
spirit
of
Untruth
,
Hallucination
,
and
Impropriety
of
terms
,
he
concludes
his
Book
with
telling
me
,
I
know
in
my
conscience
the
Church
of
Rome
is
not
guilty
of
the
errors
I
attribute
to
her
for
cause
of
my
separation
from
her
.
How
came
you
Sr
to
know
the
interior
state
of
my
conscience
?
You
tell
me
I
know
the
Popes
Supremacy
in
temporal
affairs
over
Princes
was
no
article
of
Faith
,
but
a
Schole
question
.
That
the
Popes
infallibility
was
but
an
opinion
of
some
Divines
.
As
to
the
Popes
Supremacy
I
have
declared
above
c.
25.
what
little
comfort
is
left
to
Princes
by
that
distinction
of
the
Popes
Supremacy
in
spirituals
from
that
of
his
power
in
temporals
,
whereas
he
backs
his
spiritual
power
with
a
temporal
to
the
ruin
and
deposing
of
all
Princes
and
Emperors
that
resist
him
.
The
only
case
of
furious
Hildebrand
with
the
Emperor
Henry
the
3d
,
as
related
by
his
own
most
friendly
Historians
,
even
Baronius
,
is
apt
to
strike
a
horror
into
any
human
heart
,
and
a
terror
into
Princes
and
people
,
if
the
unspeakable
arrogance
of
the
Roman
Court
should
not
be
bridled
.
As
for
the
Popes
Infallibility
,
I
have
declared
above
in
the
3d
Chapter
how
impertinent
your
distinction
of
Pope
alone
from
Pope
and
his
Council
together
,
is
,
to
escape
the
force
of
my
Arguments
in
the
present
Controversy
.
How
falsly
you
say
I
should
speak
only
of
the
Infallibility
of
the
Pope
alone
,
my
Arguments
proving
he
is
fallible
still
,
whether
alone
,
or
in
a
Council
depending
upon
him
,
as
that
of
Trent
.
You
tell
me
I
left
the
Roman
Church
,
because
I
saw
the
Bible
prohibited
in
it
to
the
People
,
and
the
Liturgy
performed
in
an
unknown
Language
.
But
tho
that
is
a
great
crime
of
the
Roman
Church
(
as
I
have
declared
in
the
precedent
Chapter
)
it
was
not
the
only
cause
;
others
several
grievous
I
produced
more
immediatly
touching
my
own
concern
and
daily
practise
,
wherein
I
could
not
continue
with
quiet
or
safety
of
Conscience
.
You
tell
me
I
forsook
a
Church
honored
with
many
Saints
,
for
the
Protestant
Church
,
whereof
there
was
never
yet
any
Saint
.
If
this
be
true
,
S.
Peter
and
S.
Paul
and
the
rest
of
the
Apostles
were
no
Saints
,
for
I
am
certainly
perswaded
they
were
of
the
Church
that
I
am
of
:
their
Doctrine
and
their
Faith
and
no
other
being
taught
in
it
.
But
you
speak
with
the
vulgar
of
Protestants
as
condistinct
from
Roman
Catholics
.
Well
,
and
how
come
you
to
know
that
none
of
them
was
ever
a
Saint
?
Were
you
in
the
hearts
of
all
,
or
did
you
sit
in
the
Tribunal
of
God
,
to
know
what
degree
of
grace
they
had
in
his
Soveraign
inscrutable
judgement
?
What
is
rashness
if
this
be
not
?
But
you
have
titular
Saints
who
have
purchased
that
calling
by
public
authority
,
as
Dukes
,
Earls
,
and
Knights
do
purchase
theirs
:
of
such
we
have
none
.
Then
you
speak
of
titular
Saints
,
not
of
real
ones
,
and
upon
this
account
you
may
not
expect
to
win
me
from
the
Protestant
Church
to
yours
.
I
hear
of
some
Sectaries
about
us
,
I
know
not
where
,
who
style
all
of
their
Congregation
Saints
;
to
this
degree
of
Sanctity
your
Church
did
not
aspire
yet
:
then
,
if
I
am
to
remove
to
a
Church
of
more
titular
Saints
,
to
these
Sectaries
I
am
to
go
,
not
to
you
.
But
you
speak
of
Saints
that
come
to
Heaven
,
and
thither
none
may
come
but
under
the
conduct
of
the
Roman
Pope
;
he
hath
the
keys
of
Heaven
,
and
none
may
go
thither
without
his
leave
.
I
heard
of
some
Popes
that
were
kept
out
themselves
from
entring
thither
,
and
I
have
great
reason
to
believe
it
was
so
,
and
to
fear
that
I
following
their
conduct
may
have
the
like
repulse
.
It
is
one
of
your
damnable
errors
,
and
not
the
least
cause
of
my
discontent
with
you
,
to
say
that
none
may
be
saved
without
paying
obedience
to
the
Pope
of
Rome
,
a
spark
of
Hell-fire
,
which
kindled
and
conserves
the
miserable
combustions
and
distractions
of
Christendom
,
the
bloody
Massacre
of
so
many
thousands
of
Men
,
and
the
desolation
of
so
many
noble
Kingdoms
and
Provinces
;
a
monstrous
Paradox
cut
out
to
the
measure
of
the
unmeasurable
Ambition
of
the
Roman
Pope
and
his
Court
,
to
force
all
the
World
with
the
fright
of
everlasting
fire
,
adding
to
it
the
power
of
the
Sword
where
he
can
,
to
resign
up
their
obedience
,
and
contribute
their
wealth
and
liberties
to
the
support
of
that
power
and
grandeur
,
the
greatest
that
ever
was
entertained
in
the
fancy
of
man
,
if
men
were
so
mad
as
to
yield
to
the
proposals
of
the
Pope
and
his
Emissaries
.
To
diminish
the
heat
of
this
hellish
Ambition
,
the
Seminary
of
the
miseries
of
Christendom
,
I
have
contributed
with
my
endeavors
,
even
while
I
was
among
you
,
using
only
the
armor
of
principles
learned
in
your
own
Scholes
,
and
declaring
that
the
practise
of
the
Emissary
Sycophants
of
the
Roman
Court
is
contrary
,
not
only
to
the
intrinsic
rules
of
Christian
doctrine
,
but
to
the
very
professed
tenets
of
the
Romish
Church
;
I
do
not
say
of
the
Romish
Court
,
for
tho
both
corrupt
,
they
have
their
different
waies
,
and
to
conform
with
the
tenets
of
the
Roman
Church
was
not
thought
sufficient
in
me
,
if
I
did
not
also
fashion
my
doctrine
to
the
interest
of
the
Roman
Court
,
and
to
the
extension
of
the
grandeur
of
it
;
which
is
the
want
of
policy
or
prudence
Mr.
I.
S.
accused
me
of
,
as
before
mentioned
.
I
will
continue
now
with
more
liberty
and
resolution
the
same
endeavors
,
of
letting
the
World
know
how
false
and
pernicious
this
doctrine
is
;
how
great
the
disingenuity
of
Romish
Emissaries
in
publishing
and
preaching
it
to
the
People
,
contrary
to
truth
and
their
own
knowledg
,
to
win
Proselytes
by
frights
to
the
Romish
faction
;
but
it
shall
be
in
the
Schole
language
and
style
,
to
make
it
more
universal
,
not
in
the
Vulgar
,
to
shun
dealing
with
quiblers
and
cavillers
,
such
as
I
find
you
to
be
,
Mr.
I.
S.
What
you
are
in
your
person
,
I
know
not
certainly
,
but
your
style
and
mode
of
discourse
fashioned
to
a
vulgar
humor
,
with
a
total
neglect
of
what
learned
and
serious
men
may
think
of
it
,
makes
me
conceive
you
may
be
one
of
those
Preachers
I
saw
in
Pulpits
,
with
a
dead
mans
skull
in
their
hand
,
or
the
picture
of
a
Devil
,
or
a
damned
Soul
surrounded
with
flames
,
and
girded
with
Snakes
and
Toads
,
moving
the
Vulgar
with
tragic
cries
and
antic
gestures
to
sighs
and
sobs
,
and
knocking
of
their
breasts
;
while
those
of
more
sense
and
discretion
did
exercise
their
patience
,
and
bite
their
lips
to
refrain
laughing
at
showers
of
non-sense
powred
down
with
confidence
.
He
that
will
reflect
seriously
upon
the
passages
of
your
discourse
,
I
pointed
at
in
this
Chapter
,
and
many
others
of
the
like
sort
to
be
seen
in
your
Book
,
will
see
I
do
you
no
injury
in
this
Character
I
give
of
your
writing
,
resolving
to
take
no
notice
of
any
I
shall
see
for
the
future
of
this
kind
,
being
desirous
to
make
better
use
of
the
time
God
is
pleased
to
lend
me
,
then
to
spend
it
in
shifting
such
trifles
.
Here
I
will
add
one
argument
more
of
this
mans
weakness
and
peevish
temper
,
that
finding
me
refuting
briefly
a
reply
of
Becan
to
an
argument
I
was
urging
,
and
not
understanding
the
drift
of
my
argument
,
or
wanting
an
answer
,
he
only
says
that
he
knows
not
why
I
mentioned
Becan
,
if
it
be
not
to
let
men
know
that
I
am
acquainted
with
the
Books
of
great
Divines
.
Such
as
are
acquainted
with
Scholes
and
Books
of
Divinity
,
do
know
for
what
kind
of
Dïvines
the
Summary
Theology
of
Becan
was
made
,
for
such
as
have
not
time
or
other
requisits
to
go
deeper
.
Truly
when
I
take
points
of
Divinity
in
hand
to
resolve
upon
them
,
I
am
not
wont
rest
upon
the
Memorandums
of
Becan
.
I
allow
Mr.
I.
S.
the
glory
of
being
more
conversant
in
this
Writer
.
And
indeed
I
find
them
svmbolize
in
one
thing
,
which
is
to
put
off
pressing
arguments
of
their
Adversaries
with
a
flout
or
sarcasm
,
fitted
more
to
a
vulgar
applause
than
to
the
satisfaction
of
solid
understandings
.
This
I
observed
sometimes
in
Becan
(
which
made
me
regard
him
less
)
but
very
often
in
Mr.
J.
S.
Another
proof
of
the
mans
truth
and
talent
,
is
to
say
that
all
the
arguments
contained
in
my
discourse
are
found
in
Bellarmin
,
as
also
the
answers
of
them
,
with
which
I
ought
to
have
bin
contented
without
giving
him
the
trouble
of
answering
me
.
Say
you
so
Sr
?
then
the
answers
you
return
to
me
,
either
are
of
Bellarmin
,
or
of
your
own
making
:
if
of
Bellarmin
,
your
cause
is
desperate
,
when
your
ablest
Champion
could
produce
no
better
defence
of
it
:
if
of
your
own
making
,
you
have
betrayed
your
trust
in
building
the
credit
of
your
cause
upon
so
weak
a
ground
,
and
not
producing
the
soundest
reasons
that
were
for
it
in
an
occasion
of
so
great
expectation
:
for
certainly
he
must
be
very
blind
,
that
will
not
see
by
what
is
said
in
this
Treatise
,
that
your
answers
are
very
weak
,
impertinent
,
and
often
ridiculous
.
But
of
all
this
you
have
an
excuse
in
the
condition
of
your
cause
.
The
greatest
wits
are
too
weak
to
support
it
.
Look
upon
Scotus
in
4.
dist.
10.
q.
3.
shivering
the
arguments
of
Aquinas
and
others
in
favor
of
Transubstantiation
,
and
you
will
see
wit
and
learning
triumph
in
his
discourses
.
Look
upon
the
same
Scotus
engaged
in
defending
Transubstantiation
,
to
comply
with
the
Lateran
Council
against
his
own
fentiments
,
as
he
confesses
,
and
you
will
find
him
ridiculous
,
as
may
appear
by
what
I
related
of
him
above
,
chap.
23.
How
strong
and
formal
is
Suarez
in
defence
of
Christian
verities
against
Infidels
,
how
faint
and
wavering
in
the
defence
of
Purgatory
,
Indulgences
,
&c.
as
seen
above
,
chap.
31.
It
s
a
complaint
grown
very
common
among
your
party
against
Bellarmin
,
that
the
Arguments
he
objects
against
the
Romish
Tenets
,
are
stronger
then
his
Answers
to
them
:
and
certain
I
am
,
it
was
not
for
want
of
wit
or
will
in
him
to
advance
the
Roman
interest
,
it
was
the
condition
of
the
Cause
.
You
brag
of
Austerities
used
by
some
orders
of
the
Roman
Church
.
If
this
be
a
rule
of
perfection
,
Pagans
there
be
that
exceed
you
in
it
,
afflicting
their
bodies
with
desperate
Austerities
even
to
the
destruction
of
soul
and
body
together
.
It
is
one
of
your
calumnies
to
say
Protestants
should
condem
fasting
and
corporal
afflictions
discreetly
used
and
without
Hypocrisy
,
to
curb
the
lust
of
the
flesh
;
such
they
do
commend
,
and
many
do
practice
,
tho
with
less
ostentation
then
is
used
among
you
.
You
tell
me
that
the
Precepts
of
the
Roman
Church
,
without
Controvers
do
oblige
me
,
and
that
by
every
omission
of
a
Holy-day
Mass
,
&c.
I
commit
a
hainous
sin
.
Oh
great
Divine
!
I
have
demonstrated
with
reasons
,
in
my
own
judgment
at
least
,
evidently
convincing
,
that
I
can
not
fulfil
the
Precepts
of
the
Roman
Church
without
infringing
the
Divine
,
that
in
many
things
they
are
opposite
.
Which
of
them
shall
I
prefer
?
Is
it
not
so
,
that
we
ought
to
obey
God
rather
then
men
?
Act.
v.
29.
You
speak
of
vows
I
made
:
but
if
all
was
grounded
upon
a
blind
obedience
to
the
Pope
of
Rome
,
including
a
dis-obedience
to
the
Laws
of
God
,
whereof
I
am
now
certainly
perswaded
,
and
delivered
reasons
of
it
,
which
after
sundry
oppositions
and
streight
scrutinies
remain
still
in
the
same
force
with
me
,
by
the
common
vote
of
Divines
such
vows
are
null
,
and
I
am
totally
free
from
obligation
of
complying
with
them
.
And
finally
,
whereas
you
conclude
with
Exhortations
to
me
of
returning
to
your
Communion
,
I
will
requite
you
with
an
Admonition
better
grounded
,
of
considering
the
miserable
condition
you
are
in
,
dazled
with
the
splendor
of
the
Roman
Grandeur
,
and
baited
with
the
strong
allurements
of
it
,
deceiving
the
world
with
colours
of
Sanctity
,
when
Ambition
and
Avarice
is
the
primum
mobile
,
and
the
Soul
that
animates
all
your
motions
.
Many
simple
Souls
are
not
aware
of
the
profane
secular
drifts
of
this
great
Engine
of
Religion
set
up
by
cunning
Italians
,
to
make
all
the
world
contribute
to
their
Lust
and
Pride
,
hooking
in
with
slight
,
more
then
those
more
honest
anci●nt
Romans
could
win
with
the
sword
.
But
you
and
your
like
,
that
pretend
to
learning
and
knowledg
,
are
in
a
worse
condition
,
and
we
have
but
too
much
ground
to
suspect
you
are
wilfully
in
an
error
,
and
therefore
guilty
of
deceiving
the
world
,
and
being
complices
of
the
destruction
and
miseries
of
Christendom
,
being
your self
the
most
deceived
,
when
your
work
is
to
deceive
others
.
This
is
a
matter
of
greater
scruple
and
consequence
,
then
that
you
intimate
to
me
of
an
obligation
to
hear
Mass
on
every
Holy-day
.
I
commend
it
therefore
to
your
serious
consideration
,
and
to
fear
and
think
upon
seriously
that
wo
declared
against
corrupt
Teachers
,
by
the
Prophet
Ezekiel
XXXIV
.
2.
&c.
Wo
be
to
the
shepherds
of
Israel
that
do
feed
themselves
.
Should
not
the
shepherds
feed
the
flocks
?
....
with
force
and
with
cruelty
have
ye
ruled
them
;
and
they
were
scattered
because
there
is
no
shepherd
....
Therefore
,
Oh
ye
shepherds
,
hear
the
words
of
the
Lord
,
thus
saith
the
Lord
God
,
Behold
I
am
against
the
shepherds
,
and
I
will
require
my
flock
at
their
hand
,
and
cause
them
to
cease
from
feeding
the
flock
,
&c.
O
how
may
we
fear
this
will
be
the
end
of
your
Pride
and
Cruelty
!
that
pretending
to
have
all
,
you
may
lose
all
;
and
while
you
pretend
to
domineer
over
all
the
faithful
,
you
may
be
trampled
under
the
feet
of
Infidels
.
If
you
continue
to
set
God
against
you
it
will
be
so
,
he
will
cause
you
cease
from
feeding
the
flock
,
and
require
at
your
hands
the
decay
of
it
.
This
is
our
fear
:
but
our
earnest
desire
and
hearty
praier
to
God
is
,
that
he
may
be
graciously
pleased
to
clear
your
minds
from
the
cloud
of
earthly
passions
,
which
possessed
of
the
will
,
do
blind
the
understanding
;
that
he
may
raise
your
hearts
to
a
real
inquiry
of
Gods
honor
and
service
,
and
inspire
into
your
leaders
thoughts
of
peace
with
your
Christian
Brethren
,
and
not
a
further
affliction
to
his
holy
Church
.
FINIS
.