A
DISCOURSE
Concerning
the
IDOLATRY
Practised
in
the
CHURCH
OF
ROME
,
AND
The
danger
of
Salvation
in
the
Communion
of
it
:
in
answer
to
some
Papers
of
a
Revolted
Protestant
.
WHEREIN
A
particular
Account
is
given
of
the
Fanaticism
and
Divisions
of
that
Church
.
By
Edward
Stillingfleet
D.
D.
LONDON
,
Printed
by
Robert
White
,
for
Henry
Mortlock
at
the
Sign
of
the
Phoenix
in
St.
Pauls
Church-yard
,
and
at
the
White
Hart
in
Westminster
Hall
,
1671.
THE
PREFACE
.
ALthough
I
see
no
great
effect
of
the
Courtship
commonly
used
towards
the
Candid
and
Ingenuous
Reader
,
unless
it
be
in
diverting
the
censure
from
the
Book
to
the
Preface
:
Which
our
Adversaries
perceiving
,
walking
in
darkness
,
and
spreading
their
infection
by
whispers
in
corners
.
All
their
hopes
and
strength
lye
in
the
weakness
and
credulity
of
the
persons
they
deal
with
;
but
if
they
meet
with
any
who
truly
understand
the
differences
between
us
,
they
soon
give
them
over
as
untractable
.
But
to
such
,
whose
employments
have
not
given
them
leave
to
enquire
or
whose
capacity
hath
not
been
great
enough
to
discern
their
Sophistry
;
their
first
work
is
,
to
make
a
false
representation
both
of
the
Doctrines
and
practices
of
their
Church
,
and
if
they
be
of
such
easie
faith
to
believe
them
,
they
from
thence
perswade
them
into
an
ill
opinion
of
their
Teachers
,
who
possessed
them
with
so
bad
thoughts
of
such
a
Church
as
theirs
.
A
Church
of
so
great
Holiness
(
as
may
be
seen
by
the
Saint-like
lives
of
their
Popes
and
Converts
)
a
Church
of
so
great
Antiquity
(
bating
only
the
Primitive
times
)
a
Church
of
so
admirable
Unity
(
saving
the
divisions
in
it
)
a
Church
so
free
from
any
Fanatick
heats
(
as
any
one
may
believe
that
will
.
)
If
this
first
assault
doth
not
make
them
yield
;
but
they
desire
at
least
time
to
consider
and
advise
in
a
matter
of
so
great
importance
,
then
they
tell
them
there
is
not
a
man
of
our
Church
dares
give
any
of
them
a
meeting
;
if
they
offer
to
pu●
it
to
a
tryal
,
they
will
appoint
a
day
which
they
foresee
will
be
most
inconvenient
for
the
persons
they
are
to
meet
with
.
If
upon
that
account
,
it
be
declined
or
deferred
,
this
is
spred
abroad
for
a
Victory
;
if
it
be
accepted
,
then
one
thing
or
other
happens
that
they
cannot
come
;
either
the
person
goes
out
of
Town
unexpectedly
,
or
his
Superiours
have
forbidden
him
;
or
such
conferences
are
not
safe
for
them
(
they
are
so
sorely
persecuted
)
or
at
last
,
what
good
can
an
hours
talk
do
to
satisfie
any
one
in
matters
of
Religion
?
But
if
there
be
no
remedy
,
which
they
are
seldome
without
;
and
a
conference
happen
,
(
which
they
scarce
ever
yield
to
,
but
when
they
are
sure
of
the
person
for
whose
sake
it
is
;
)
then
whosoever
was
baffled
,
they
are
sure
to
go
away
with
the
triumph
;
and
as
an
evidence
of
it
,
such
a
person
went
off
from
our
Church
upon
it
,
which
was
made
sure
of
their
side
before
.
If
this
way
takes
not
,
then
a
sett
of
Questions
is
ready
to
be
sent
;
if
another
be
returned
to
them
to
be
answered
at
the
same
time
,
this
is
declined
,
and
complained
of
as
hard
dealing
,
as
though
they
had
only
the
priviledge
of
putting
Questions
,
and
we
the
duty
of
answering
them
.
If
answers
be
given
to
them
,
after
a
Pass
or
two
they
put
an
end
to
the
tryal
of
their
skill
in
that
place
,
and
seek
for
another
to
shew
it
in
.
But
if
the
Papers
chance
to
be
slighted
,
or
business
hinders
a
present
answer
,
or
there
be
a
reasonable
presumption
,
that
the
person
concerned
hath
already
forsaken
our
Church
,
this
becomes
the
occasion
of
a
new
triumph
,
the
Papers
are
accounted
unanswerable
(
as
the
Spanish
Armado
was
called
invincible
,
which
we
thank
God
we
found
to
be
otherwise
)
and
it
may
be
are
demanded
again
as
Trophies
to
be
preserved
for
the
glory
of
the
Catholick
Cause
.
All
these
several
wayes
I
have
had
experience
of
in
the
compass
of
a
few
years
,
since
by
command
I
was
publickly
engaged
in
the
Defence
of
so
excellent
a
Cause
,
two
Questions
mentioned
in
the
beginning
of
the
Book
;
to
which
I
returned
a
speedy
answer
in
the
midst
of
many
other
employments
;
not
long
after
,
I
received
the
Reply
;
but
hearing
for
a
great
while
no
further
of
the
person
for
whose
sake
this
Discourse
began
,
and
having
affairs
more
than
enough
to
take
up
my
time
,
I
laid
aside
the
Papers
,
supposing
that
business
at
an
end
.
But
about
Christmass
last
,
they
were
called
for
by
a
near
Friend
of
the
party
concerned
,
and
a
personal
Conference
being
declined
,
an
intimation
was
given
me
,
that
the
Papers
were
thought
unanswerable
.
I
began
to
fear
so
too
,
for
at
first
I
could
not
find
them
;
but
assoon
as
I
did
,
I
found
the
great
improvement
they
had
made
by
lying
so
long
,
for
what
at
first
I
looked
on
as
inconsiderable
,
was
in
that
time
thought
to
be
too
strong
to
be
meddled
with
;
and
I
could
not
tell
what
they
might
come
to
in
time
,
if
I
let
them
alone
any
longer
.
And
I
was
informed
by
a
worthy
person
that
I.
S.
the
man
of
confidence
and
principles
,
had
expressed
great
wonder
I
had
not
answered
them
;
as
though
we
had
no
cause
to
wonder
that
the
noble
Science
of
Controversie
should
be
so
abandoned
by
him
,
and
that
a
man
of
such
mettal
should
all
this
while
leave
his
poor
demonstrations
alone
to
defend
themselves
?
Vpon
these
suggestions
I
resolved
,
as
fast
as
other
imployments
would
give
leave
(
for
we
are
not
those
happy
men
to
have
only
one
thing
to
mind
)
to
give
a
full
and
punctual
answer
to
them
.
Which
I
have
now
made
publick
,
and
printed
the
Papers
themselves
at
large
,
that
my
Adversary
may
not
complain
of
any
injury
done
him
by
mis-representing
his
words
,
or
meaning
.
And
besides
other
reasons
,
I
the
rather
chose
to
appear
in
publick
,
to
draw
them
from
their
present
way
of
pickeering
and
lying
under
hedges
,
to
take
advantage
of
some
stragling
members
of
our
Church
,
not
so
able
to
defend
themselves
;
and
whom
they
rather
steal
from
us
than
conquer
,
being
blinded
with
their
smoke
,
more
than
overcome
by
any
strength
of
argument
.
If
they
have
any
thing
to
say
,
either
against
our
Church
,
or
in
Defence
of
their
own
,
let
them
come
into
the
open
Field
,
from
which
they
have
of
late
so
wisely
withdrawn
themselves
,
finding
so
little
success
in
it
.
And
since
these
Disputes
must
be
,
the
Science
of
Controversie
to
be
,
I
am
not
fond
of
the
practice
of
it
,
especially
being
managed
with
so
much
heat
and
passion
,
such
scorn
and
contempt
of
Adversaries
,
so
many
reproaches
and
personal
reflections
,
(
as
they
commonly
are
)
as
if
men
forgot
to
be
Christians
,
when
they
began
to
be
Disputants
.
I
do
not
think
it
such
a
mighty
matter
to
throw
dirt
in
a
mans
face
,
and
then
to
laugh
at
him
,
or
(
rather
to
take
a
Metaphor
now
from
dry
weather
)
to
raise
such
a
dust
as
may
endanger
the
eye-sight
of
weaker
persons
.
I
think
it
no
great
skill
to
make
things
appear
either
ridiculous
or
dark
,
but
to
give
them
their
due
Colours
,
and
set
them
in
the
clearest
light
shewes
far
more
art
and
ingenuity
.
And
even
that
smartness
of
expression
,
without
which
Controversie
will
hardly
go
down
with
many
,
seems
but
like
the
throwing
Vinegar
upon
hot
Coals
,
which
gives
a
quick
scent
for
the
present
,
but
vanishes
immediately
into
smoke
and
air
.
In
matters
of
Truth
and
Religion
,
reason
and
evidence
ought
to
sway
men
,
and
not
passion
and
noise
;
and
though
men
cannot
command
their
judgements
,
they
may
and
ought
to
do
their
expressions
.
And
although
this
looks
as
like
an
Apologie
for
a
dull
Book
as
may
be
,
yet
I
had
much
rather
it
should
suffer
for
want
of
wit
and
smartness
,
than
of
good
nature
and
Christianity
.
My
design
is
to
represent
the
matters
in
difference
between
us
truly
,
to
report
faithfully
,
and
to
argue
closely
;
and
by
these
to
shew
,
that
no
person
can
have
any
pretence
of
reason
to
leave
our
Church
,
to
embrace
the
communion
of
the
Church
of
Rome
;
because
the
danger
is
so
much
greater
there
in
the
nature
of
their
Worship
and
tendency
of
their
doctrine
;
and
what
they
object
most
against
us
in
point
of
Fanaticism
and
divisions
,
will
equally
hold
against
them
;
so
that
they
have
no
advantages
above
us
,
but
have
many
apparent
dangers
which
we
have
not
.
Among
the
chiefest
dangers
in
the
communion
of
that
Church
,
before
God
or
man
,
because
our
communion
would
be
a
sin
.
And
although
it
may
be
only
an
excess
of
charity
in
some
few
learned
persons
,
to
excuse
that
Church
from
Idolatry
,
(
although
not
all
who
live
in
the
communion
of
it
:
)
yet
upon
the
greatest
search
I
can
make
,
I
think
there
is
more
of
charity
than
judgement
in
so
doing
.
For
the
proof
of
it
,
I
must
refer
the
Reader
to
the
following
Discourse
,
but
that
I
may
not
be
thought
in
so
severe
a
censure
,
to
contradict
the
sense
of
our
Church
,
(
which
I
have
so
great
a
regard
to
)
I
shall
here
shew
,
that
this
charge
of
Idolatry
hath
been
managed
against
the
Church
of
Rome
,
by
the
greatest
and
most
learned
defenders
of
it
ever
since
the
Reformation
.
What
greater
discovery
can
be
made
of
the
sense
of
our
Church
,
than
by
the
Book
of
Homilies
not
barely
allowed
,
but
subscribed
to
,
as
containing
godly
and
wholsom
doctrine
,
and
nothing
can
be
more
plainly
delivered
therein
,
than
that
the
Church
of
Rome
is
condemned
for
Idolatry
.
So
the
third
part
of
the
Sermon
against
the
peril
of
Idolatry
concludes
,
&c.
Who
the
Author
of
these
Homilies
was
,
is
not
material
to
enquire
,
since
their
authority
depends
not
on
the
Writer
,
but
the
Churches
approbation
of
them
;
Original
of
Unbelief
,
Sect.
4.
Ch.
34.
but
Dr.
Jackson
not
only
calls
him
the
worthy
and
learned
Author
of
the
Homilies
concerning
the
peril
of
Idolatry
,
but
saith
,
he
takes
him
to
be
a
Reverend
Bishop
of
our
Church
:
and
no
wonder
,
since
the
most
eminent
Bishops
in
that
time
of
Queen
Elizabeth
,
(
wherein
these
Homilies
were
added
to
the
former
)
did
all
assert
and
maintain
the
same
thing
.
ch.
7.
div.
2.
p.
552.
As
Bishop
Jewell
in
his
excellent
Defence
of
the
Apology
of
the
Church
of
England
,
and
Answer
to
Harding
,
wherein
he
proves
,
that
to
give
the
honour
of
God
to
a
creature
,
Answer
to
Harding
,
8.
articl
.
p.
283.
is
manifest
Idolatry
,
as
the
Papists
do
,
saith
he
,
in
adoration
of
the
Host
,
And
his
works
ought
to
be
looked
on
with
a
higher
esteem
than
any
other
private
person
being
commanded
to
be
placed
in
Churches
to
be
read
by
the
people
.
Of
all
persons
of
that
Age
none
could
be
less
suspected
to
be
Puritanically
inclined
,
than
Archbishop
Whitgift
;
yet
in
his
Learned
Defence
of
the
Church
of
England
against
T.
C.
he
makes
good
the
same
charge
in
these
words
;
tr.
8.
p.
152.
I
do
as
much
mislike
the
distinction
of
the
Papists
,
and
the
intent
of
it
as
any
man
doth
,
neither
do
I
go
about
to
excuse
them
from
wicked
,
and
without
repentance
and
Gods
singular
mercy
,
damnable
Idolatry
.
There
are
saith
he
,
three
kinds
of
Idolatry
,
one
is
,
when
the
true
God
is
worshipped
by
other
means
and
wayes
,
than
he
hath
prescribed
,
or
would
be
worshipped
,
i.
e.
against
his
express
command
,
which
is
certainly
his
meaning
:
the
other
is
,
when
the
true
God
is
worshipped
with
false
Gods
:
the
third
is
,
when
we
worship
false
Gods
either
in
heart
,
mind
,
or
in
external
creatures
living
or
dead
,
and
altogether
forget
the
worship
of
the
true
God
.
All
these
three
kinds
are
detestable
,
but
the
first
is
the
least
and
the
last
is
the
worst
.
The
Papists
worship
God
otherwise
than
his
will
is
,
and
otherwise
than
he
hath
prescribed
,
almost
in
all
points
of
their
worship
,
they
also
give
to
the
creature
,
that
which
is
due
to
the
Creator
,
and
sin
against
the
first
Table
;
yet
are
they
not
for
all
that
I
can
see
or
learn
in
the
third
kind
of
Idolatry
,
and
therefore
if
they
repent
unfeignedly
,
they
are
not
to
be
cast
either
out
of
the
Church
,
or
out
of
the
Ministry
.
The
Papists
have
little
cause
to
thank
me
,
or
fee
me
,
for
any
thing
I
have
spoken
in
their
behalf
as
yet
,
you
see
that
I
place
them
among
wicked
and
damnable
Idolaters
.
Thus
far
that
Wise
and
Learned
Bishop
.
After
him
we
may
justly
reckon
Bishop
Bilson
,
than
whom
none
did
more
learnedly
in
that
time
defend
the
perpetual
Government
of
Christs
Church
by
Bishops
,
(
nor
it
may
be
since
:
)
who
in
a
set
discourse
,
at
large
proves
the
Church
of
Rome
guilty
of
Idolatry
.
Bilson
Dis●
.
of
Christian
subjection
,
part.
4.
p.
319.
1.
In
the
Worship
of
Images
;
the
having
of
which
,
he
saith
,
was
never
Catholick
,
and
the
worshipping
of
them
was
ever
wicked
by
the
judgement
of
Christs
Church
:
and
that
,
the
Worship
even
of
the
Image
of
Christs
is
Heathenism
&
Idolatry
;
which
he
there
proves
at
large
,
and
that
the
Image
of
God
made
with
hands
,
is
a
false
God
,
of
which
he
treats
at
large
.
After
these
it
will
be
less
needful
to
produce
the
testimonies
of
Dr.
Fulk
,
Nicol.
Sanders
.
Dr.
Reynolds
,
Dr.
Whitaker
,
who
all
asserted
and
proved
the
Church
of
Rome
,
guilty
of
Idolatry
:
and
I
cannot
find
one
person
,
who
owned
himself
to
be
of
the
Church
of
England
in
all
Queen
Elizabeths
reign
,
who
did
make
any
doubt
of
it
.
Let
us
now
come
to
the
reign
of
King
James
;
and
here
in
the
first
place
we
ought
to
set
down
the
judgement
of
that
Learned
Prince
himself
,
who
so
throughly
understood
the
matters
in
controversie
between
us
and
the
Church
of
Rome
,
as
appears
by
his
Premonition
to
all
Christian
Princes
,
wherein
after
speaking
of
other
points
,
he
comes
to
that
of
Reliques
of
Saints
:
But
for
the
worshipping
either
of
them
or
Images
,
I
must
saith
he
,
account
it
damnable
Idolatry
,
and
after
adds
,
that
the
Scriptures
are
so
directly
,
vehemently
,
and
punctually
against
it
,
as
I
wonder
what
brain
of
man
,
or
suggestion
of
Satan
durst
offer
it
to
Christians
:
and
all
must
be
salved
with
nice
and
philosophical
distinctions
—
Let
them
therefore
that
maintain
this
doctrine
,
answer
it
to
Christ
at
the
latter
day
,
when
he
shall
accuse
them
of
Idolatry
:
and
then
I
doubt
if
he
will
be
paid
with
such
nice
Sophistical
distinctions
.
And
when
Isaac
Casaubon
was
employed
by
him
to
deliver
his
opinion
to
Cardinal
Perron
,
mentioning
the
practices
of
the
Church
of
Rome
in
invocation
of
Saints
,
he
saith
,
that
the
Church
of
England
did
affirm
,
that
those
practices
were
joyned
with
great
impiety
.
Bishop
Andrews
,
whom
no
man
suspects
of
want
of
learning
,
or
not
understanding
the
doctrine
of
our
Church
,
was
also
employed
to
answer
Cardinal
Bellarmin
who
had
writ
against
the
King
:
and
doth
he
decline
charging
the
Church
of
Rome
with
Idolatry
?
No
,
so
far
from
it
,
that
he
not
only
in
plain
terms
charges
them
with
it
,
but
saith
,
that
Bellarmin
runs
into
Heresie
,
nay
,
into
madness
to
defend
it
:
and
in
his
answer
to
Perron
he
saith
,
Answer
to
Perron
20.
chapt.
p.
58.
it
is
most
evident
,
by
their
Breviaries
,
Hours
,
and
Rosaries
,
that
they
pray
directly
,
absolutely
and
finally
to
Saints
;
and
not
meerly
to
the
Saints
,
to
pray
to
God
for
them
,
but
to
give
what
they
pray
for
themselves
.
In
the
same
time
of
King
James
,
writ
his
Answer
to
Bishop
;
in
which
he
saith
,
that
the
Church
of
Rome
by
the
Worship
of
Images
,
hath
matched
all
the
Idolatries
of
the
Heathens
,
and
brought
all
their
jugling
devices
into
the
Church
,
abusing
the
ignorance
and
simplicity
of
the
people
as
grosly
and
damnably
as
ever
they
did
.
Reply
to
Fisher.
p.
209.
Towards
the
latter
end
of
his
Reign
came
forth
Bishop
Whites
Reply
to
Fisher
,
he
calls
the
worshipping
of
Images
,
a
Superstitious
dotage
,
a
palliate
Idolatry
,
a
remainder
of
Paganism
,
condemned
by
Sacred
Scripture
,
censured
by
Primitive
Fathers
,
and
a
Seminary
of
direful
contention
and
mischief
in
the
Church
of
Christ
.
of
the
Church
,
l.
3.
ch.
20.
p.
109.
Dr.
Field
chargeth
the
Invocation
of
Saints
with
such
Superstition
and
Idolatry
as
cannot
be
excused
.
We
charge
the
adherents
of
the
Church
of
Rome
with
gross
Idolatry
,
(
saith
Bishop
Usher
in
his
Sermon
preached
before
the
Commons
A.
D.
1620.
)
because
that
contrary
to
Gods
express
Commandment
they
are
sound
to
be
worshippers
of
Images
.
Neither
will
it
avail
them
here
to
say
,
that
the
Idolatry
forbidden
in
the
Scripture
is
that
only
which
was
used
by
the
Jews
and
Pagans
:
For
as
well
might
one
plead
,
that
Jewish
or
Heathenish
fornication
was
here
only
reprehended
as
Jewish
or
Heathenish
Idolatry
.
But
as
the
one
is
a
foul
sin
,
whether
it
be
committed
by
Jew
,
Pagan
or
Christian
:
so
if
such
as
profess
the
Name
of
Christ
shall
practise
that
which
the
Word
of
God
condemneth
in
Jews
or
Pagans
;
for
Idolatry
,
their
profession
is
so
far
from
diminishing
,
that
it
augmenteth
rather
the
hainousness
of
the
crime
.
About
the
same
time
came
forth
Bishop
Downams
Book
of
Antichrist
,
wherein
he
doth
at
large
prove
,
That
to
give
divine
honour
to
a
creature
,
which
is
likewise
done
nearer
our
own
times
by
Bishop
Davenant
and
Dr.
Jackson
.
I
shall
conclude
all
,
(
although
I
might
produce
more
)
with
the
testimony
of
Archbishop
Laud
,
who
in
his
Conference
,
saith
the
ancient
Church
knew
not
the
adoration
of
Images
;
and
the
modern
Church
of
Rome
is
too
like
to
Paganism
in
the
practice
of
it
,
and
driven
to
scarce
intelligible
subtleties
in
her
Servants
writings
that
defend
it
;
&
this
without
any
care
had
of
millions
of
souls
,
unable
to
understand
her
subtleties
or
shun
her
practice
:
and
in
his
Marginal
Notes
upon
Bellarmin
(
written
with
his
own
hand
,
now
in
my
possession
)
where
Bellarmin
answers
the
testimony
of
the
Council
of
Laodicea
against
the
Worship
of
Angels
,
by
saying
,
That
it
doth
not
condemn
all
Worship
of
Images
,
but
only
that
which
is
proper
to
God
;
he
replyes
,
That
Theodoret
who
produced
that
testimony
of
the
Council
,
expresly
mentions
the
praying
to
Angels
;
therefore
,
saith
he
,
the
praying
to
them
was
that
Idolatry
which
the
Council
condemns
.
By
this
we
see
,
that
the
most
Eminent
and
Learned
Defenders
of
our
Church
,
of
greatest
authority
in
it
,
and
zeal
for
the
Cause
of
it
against
enemies
of
all
sorts
,
have
agreed
in
the
charge
of
Idolatry
against
the
Church
of
Rome
.
And
I
cannot
see
why
the
authority
of
some
very
few
persons
,
though
of
great
Learning
should
bear
sway
against
the
constant
opinion
of
our
Church
ever
since
the
Reformation
.
Since
our
Church
is
not
now
to
be
formed
according
to
the
singular
Fancies
of
some
few
(
though
Learned
men
;
)
much
less
to
be
modelled
by
the
Caprichio's
of
Superstitious
Fanaticks
,
who
prefer
some
odd
Opinions
and
wayes
of
their
own
,
before
the
received
doctrine
and
practice
of
the
Church
they
live
in
.
Such
as
these
we
rather
pity
their
weakness
,
than
regard
their
censures
,
and
are
only
sorry
when
our
Adversaries
make
such
properties
of
them
,
as
by
their
means
to
beget
in
some
a
disaffection
to
our
Church
.
Which
I
am
so
far
from
,
(
whatever
malice
and
peevishness
may
suggest
to
the
contrary
)
that
upon
the
greatest
enquiry
I
can
make
,
I
esteem
it
the
best
Church
of
the
Christian
world
;
and
think
my
time
very
well
imployed
(
what
ever
thanks
I
meet
with
for
it
)
in
defending
its
Cause
,
and
preserving
persons
in
the
communion
of
it
.
THE
Contents
.
CHAP.
I.
Of
the
Idolatry
practised
in
the
Church
of
Rome
,
in
the
Worship
of
Images
.
-
THE
introduction
,
concerning
the
occasion
of
the
debate
.
The
Church
of
Rome
makes
its
members
guilty
of
Hypocrisie
or
Idolatry
:
First
,
Of
the
Worship
of
God
by
Images
:
Some
propositions
for
clearing
the
notion
of
Divine
Worship
.
It
is
in
Gods
power
to
determine
the
way
of
his
Worship
,
which
being
determined
,
Gods
Law
,
and
not
our
intention
,
is
to
be
the
rule
of
Worship
.
The
main
question
is
,
Whether
God
hath
forbidden
the
worshipping
of
himself
by
an
Image
,
under
the
notion
of
Idolatry
?
Of
the
meaning
of
the
second
Commandment
,
from
the
terms
therein
used
,
the
large
sense
and
importance
of
them
,
which
cannot
be
understood
only
of
Heathen
Idols
.
Of
the
reason
of
that
Law
,
from
Gods
infinite
and
invisible
nature
:
How
far
that
hath
been
acknowledged
by
Heathens
?
The
Law
against
Image
Worship
no
ceremonial
Law
respecting
meerly
the
Iews
;
the
reason
against
it
made
more
clear
by
the
Gospel
:
The
wiser
Heathen
did
not
worship
their
Images
as
Gods
,
yet
their
worship
condemned
as
Idolatry
.
The
Christian
Church
believed
the
reason
of
this
Law
to
be
immutable
;
Of
the
Doctrine
of
the
second
Council
of
Nice
;
the
opposition
to
it
in
Greece
,
Germany
,
France
and
England
.
Of
the
Scripture
Instances
of
Idolatry
contrary
to
the
second
Commandment
,
in
the
Golden
Calf
,
and
the
Calves
of
Dan
and
Bethel
.
Of
the
distinctions
used
to
excuse
image-worship
from
being
Idolatry
:
The
vanity
and
folly
of
them
.
The
instances
supposed
to
be
parallell
answered
.
P.
49
CHAP.
II.
Of
their
Idolatry
in
Adoration
of
the
Host
and
Invocation
of
Saints
.
-
The
Argument
proposed
concerning
the
Adoration
of
the
Host
;
the
insufficiency
of
the
Answer
to
it
manifested
:
supposing
equal
revelation
for
Transubstantiation
as
for
Christs
Divinity
,
yet
not
the
same
reason
for
Worshipping
the
Host
as
the
person
of
Christ
;
the
great
disparity
between
these
two
at
large
discovered
;
the
Controversie
truly
stated
concerning
Adoration
of
the
Host
:
and
it
is
proved
,
that
no
man
on
the
principles
of
the
Roman
Church
can
be
secure
he
doth
not
commit
Idolatry
in
it
.
The
confession
of
our
Adversaries
,
that
the
same
Principles
will
justifie
the
Worship
of
any
Creature
.
No
such
motives
to
believe
Transubstantiation
as
the
Divinity
of
Christ
.
Bishop
Taylor
's
Testimony
answered
by
himself
.
To
Worship
Christ
in
the
Sun
as
lawful
as
to
Worship
him
in
the
Host.
The
grossest
Idolatry
excusable
on
the
same
grounds
.
The
argument
proposed
and
vindicated
concerning
the
Invocation
of
Saints
practised
in
the
Church
of
Rome
.
The
Fathers
Arguments
against
the
Heathens
hold
against
Invocation
of
Saints
;
the
state
of
the
Controversie
about
Idolatry
as
managed
by
them
.
They
make
it
wholly
unlawful
to
give
divine
Worship
to
any
Creature
how
excellent
soever
.
The
Worship
not
only
of
Heathen
Gods
,
but
of
Angels
condemned
.
The
common
evasions
answered
.
Prayer
more
proper
to
God
than
Sacrifice
.
No
such
disparity
as
is
pretended
between
the
manner
of
Invocating
Saints
and
the
Heathens
Invocating
their
Deities
.
In
the
Church
of
Rome
,
they
do
more
than
pray
to
Saints
to
pray
for
them
,
proved
from
the
present
most
Authentick
Breviaries
.
Supposing
that
were
all
,
it
would
not
excuse
them
.
St.
Austin
no
friend
to
Invocation
of
Saints
.
Practices
condemned
by
the
Church
pleaded
for
it
.
Of
Negative
points
being
Articles
of
faith
.
p.
108.
CHAP.
III.
Of
the
hindrance
of
a
good
Life
and
Devotion
in
the
Roman
Church
.
-
The
doctrines
of
the
Roman
Church
prejudicial
to
Piety
.
The
Sacrament
of
Pennance
,
as
taught
among
them
,
destroyes
the
necessity
of
a
good
life
.
The
doctrine
of
Purgatory
takes
away
the
care
of
it
,
as
appears
by
the
true
stating
it
,
and
comparing
that
doctrine
with
Protestants
.
How
easie
it
is
,
according
to
them
,
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
.
Purgatory
dreadful
to
none
but
poor
and
friendless
.
Sincerity
of
devotion
hindred
by
prayers
in
an
unknown
Tongue
.
The
great
absurdity
of
it
manifested
.
The
effects
of
our
Ancestors
devotion
had
been
as
great
,
if
they
had
said
their
prayers
in
English
.
The
language
of
prayer
proved
to
be
no
indifferent
thing
,
from
St.
Pauls
arguments
.
No
universal
consent
for
prayers
in
an
unknown
tongue
,
by
the
confession
of
their
own
Writers
.
Of
their
doctrine
of
the
efficacy
of
Sacraments
,
that
it
takes
away
all
necessity
of
devotion
in
the
minds
of
the
receivers
.
This
complained
of
by
Cassander
and
Arnaud
,
but
proved
against
them
to
be
the
doctrine
of
the
Roman
Church
,
by
the
Canons
of
the
Council
of
Trent
.
The
great
easiness
of
getting
Grace
by
their
Sacraments
.
Of
their
discouraging
the
reading
the
Scriptures
.
A
standing
Rule
of
devotion
necessary
.
None
so
fit
to
give
it
,
as
God
himself
:
This
done
by
him
in
the
Scriptures
.
All
persons
therefore
concerned
to
read
them
.
The
arguments
against
reading
the
Scriptures
,
would
have
held
against
the
publishing
them
in
a
language
known
to
the
pe●ple
.
The
dangers
as
great
then
,
as
ever
have
been
since
.
The
greatest
prudence
of
the
Roman
Church
is
wholly
to
forbid
the
Scriptures
;
being
acknowledged
by
their
wisest
men
,
to
be
so
contrary
to
their
Interest
.
The
confession
of
the
Cardinals
at
Bononia
to
that
purpose
.
The
avowed
practice
of
the
Roman
Church
herein
directly
contrary
to
that
of
the
Primitive
:
although
the
reasons
were
as
great
then
from
the
danger
of
Heresies
.
This
confessed
by
their
own
Writers
.
p.
178
CHAP.
IV.
Of
the
Fanaticism
of
the
Roman
Church
.
-
The
unreasonableness
of
objecting
Sects
and
Fanaticisms
to
us
as
the
effects
of
reading
the
Scriptures
.
Fanaticism
countenanced
in
the
Roman
Church
,
but
condemned
by
ours
.
Private
revelations
made
among
them
the
grounds
of
believing
some
points
of
doctrine
,
proved
from
their
own
Authors
.
Of
the
Revelations
pleaded
for
the
immaculate
Conception
.
The
Revelations
of
S.
Brigitt
and
S.
Catharin
directly
contrary
in
this
point
,
yet
both
owned
in
the
Church
of
Rome
.
The
large
approbations
of
S.
Brigitts
by
Popes
and
Councils
;
and
both
their
revelations
acknowledged
to
be
divine
in
the
lessons
read
upon
their
dayes
.
S.
Catharines
wonderful
faculty
of
smelling
souls
,
a
gift
peculiar
to
her
and
Philip
Nerius
.
The
vain
attempts
of
reconciling
those
Revelations
.
The
great
number
of
female
Revelations
approved
in
the
Roman
Church
.
Purgatory
,
Transubstantiation
,
Auricular
Confession
proved
by
Visions
and
Revelations
.
Festivals
appointed
upon
the
credit
of
Revelations
:
the
Feast
of
Corpus
Christi
on
the
Revelation
made
to
Juliana
,
the
Story
of
it
related
from
their
own
Writers
:
No
such
things
can
be
objected
to
our
Church
.
Revelations
still
owned
by
them
;
proved
from
the
Fanatick
Revelations
of
Mother
Juliana
very
lately
published
by
Mr.
Cressy
:
Some
instances
of
the
blasphemous
Nonsense
contained
in
them
.
The
Monastick
Orders
founded
in
Enthusiasm
.
An
account
of
the
great
Fanaticism
of
S.
Benedict
,
and
S.
Romoaldus
:
their
hatred
of
Humane
Learning
,
and
strange
Visions
and
Revelations
.
The
Carthusian
Order
founded
upon
a
Vision
.
The
Carmalites
Vision
of
their
habit
.
The
Franciscan
and
Dominican
Orders
founded
on
Fanaticism
,
and
seen
in
a
Vision
of
Innocent
the
third
to
be
the
great
supporters
of
the
Roman
Church
.
The
Quakerism
of
S.
Francis
described
from
their
best
Authors
.
His
Ignorance
,
Extasies
and
Fanatick
Preaching
.
The
Vision
of
Dominicus
.
The
blasphemous
Enthusiasm
of
the
Mendicant
Fryers
.
The
History
of
it
related
at
large
.
Of
the
Evangelium
aeternum
,
and
the
blasphemies
contained
in
it
.
The
Author
of
it
supposed
to
be
the
General
of
the
Franciscan
Order
,
however
owned
by
the
Fryers
,
and
read
and
preached
at
Paris
.
The
opposition
to
it
by
the
Vniversity
:
but
favoured
by
the
Popes
.
Gul.
S.
Amour
writing
against
it
,
his
Book
publickly
burnt
,
by
order
of
the
Court
of
Rome
.
The
Popes
horrible
partiality
to
the
Fryers
.
The
Fanaticism
of
the
Franciscans
afterwards
of
the
followers
of
Petrus
Johannis
de
Oliva
.
The
Spiritual
State
began
(
say
they
)
from
S.
Francis
.
The
story
of
his
wounds
,
and
Maria
Visitationis
paralleld
.
The
canting
language
used
by
the
spiritual
Brethren
,
called
Beguini
,
Fraticelli
,
and
Bigardi
.
Of
their
doctrines
about
Poverty
,
Swearing
,
Perfection
,
the
Carnal
Church
and
Inspiration
:
by
all
which
,
they
appear
to
be
a
Sect
of
Quakers
after
the
Order
of
S.
Francis
.
Of
the
Schism
made
by
them
.
The
large
spreading
and
long
continuance
of
them
.
Of
the
Apostolici
and
Dulcinistae
.
Of
their
numerous
Conventicles
.
Their
high
opinion
of
themselves
.
Their
Zeal
against
the
Clergy
and
Tythes
;
their
doctrine
of
Christian
Liberty
.
Of
the
Alumbrado's
in
Spain
:
their
disobedience
to
Bishops
,
obstinate
adhering
to
their
own
fancies
,
calling
them
Inspirations
,
their
being
above
Ordinances
.
Ignatius
Loyola
suspected
to
be
one
of
the
Illuminati
,
proved
from
Melchior
Canus
.
The
Iesuites
Order
founded
in
Fanaticism
;
a
particular
account
of
the
Romantick
Enthusiasm
of
Ignatius
,
from
the
Writers
of
his
own
Order
.
Whereby
it
is
proved
,
that
he
was
the
greatest
pretender
to
Enthusiasm
,
since
the
dayes
of
Mahomet
and
S.
Francis
.
Ignatius
gave
no
respect
to
men
by
words
or
putting
off
his
Hat
,
his
great
Ignorance
and
Preaching
in
the
Streets
:
his
glorying
in
his
sufferings
for
it
;
his
pretence
to
mortification
:
the
wayes
he
used
to
get
disciples
.
Their
way
of
resolution
of
difficulties
by
seeking
God
;
their
itinerant
preaching
in
the
Cities
of
Italy
.
The
Sect
of
Quakers
a
new
Order
of
Disciples
of
Ignatius
,
only
wanting
confirmation
from
the
Pope
,
which
Ignatius
obtained
.
Of
the
Fanatick
way
of
devotion
in
the
Roman
Church
.
Of
Superstitious
and
Enthusiastical
Fanaticism
among
them
.
Of
their
mystical
Divinity
.
Mr.
Cressy's
canting
in
his
Preface
to
Sancta
Sophia
.
Of
the
Deiform
fund
of
the
soul
;
a
superessential
life
,
and
the
way
to
it
.
Of
contemplating
with
the
will
.
Of
passive
Vnions
.
The
method
of
self-Annihilation
.
Of
the
Vnion
of
nothing
with
nothing
.
Of
the
feeling
of
not-being
.
The
mischief
of
an
unintelligible
way
of
devotion
.
The
utmost
effect
of
this
way
is
gross
Enthusiasm
.
Mr.
Cressy's
Vindication
of
it
examined
.
The
last
sort
of
Fanaticism
among
them
,
resisting
authority
under
pretence
of
Religion
.
Their
principles
and
practices
compared
with
the
Fanaticks
.
How
far
they
are
disowned
at
present
by
them
.
Of
the
Vindication
of
the
Irish
Remonstrance
.
The
Court
of
Rome
hath
alwayes
favoured
that
party
,
which
is
most
destructive
to
Civil
Government
,
proved
by
particular
and
late
Instances
.
p.
235
CHAP.
V.
Of
the
Divisions
of
the
Roman
Church
.
-
The
great
pretence
of
Vnity
in
the
Church
of
Rome
considered
.
The
Popes
Authority
the
fountain
of
that
Vnity
;
what
that
Authority
is
which
is
challenged
by
the
Popes
over
the
Christian
World
;
the
disturbances
which
have
happened
therein
on
the
account
of
it
.
The
first
Revolt
of
Rome
from
the
Empire
caused
by
the
Popes
,
Baronius
his
Arguments
answered
.
Rebellion
the
foundation
of
the
greatness
of
that
Church
.
The
cause
of
the
strict
League
between
the
Popes
and
the
posterity
of
Charles
Martel
.
The
disturbances
made
by
Popes
in
the
new
Empire
:
Of
the
quarrels
of
Greg.
7.
with
the
Empeperour
and
other
Christian
Princes
,
upon
the
pretence
of
the
Popes
Authority
.
More
disturbances
on
that
account
in
Christendome
,
than
any
other
matter
of
Religion
.
Of
the
Schisms
which
have
happened
in
the
Roman
Church
:
particularly
those
after
the
time
of
Formosus
,
wherein
his
Ordinations
were
nulled
by
his
successors
,
the
Popes
opposition
to
each
other
in
that
Age
:
the
miserable
state
of
that
Church
then
described
.
Of
the
Schisms
of
latter
times
,
by
the
Italick
and
Gallick
factions
,
the
long
continuance
of
them
.
The
mischief
of
those
Schisms
on
their
own
principles
.
Of
the
divisions
in
that
Church
about
the
matters
of
Order
and
Government
.
The
differences
between
the
Bishops
and
the
Monastick
Orders
about
exemptions
and
priviledges
;
the
history
of
that
Controversie
,
and
the
bad
success
the
Popes
had
in
attempting
to
compose
it
.
Of
the
quarrel
between
the
Regulars
and
Seculars
in
England
.
The
continuance
of
that
Controversie
here
and
in
France
.
The
Jesuits
enmity
to
the
Episcopal
Order
and
jurisdiction
:
the
hard
case
of
the
Bishop
of
Angelopolis
in
America
.
The
Popes
still
favour
the
Regulars
,
as
much
as
they
dare
.
The
Jesuits
way
of
converting
the
Chinese
discovered
by
that
Bishop
.
Of
the
differences
in
matters
of
Doctrine
in
that
Church
.
They
have
no
better
way
to
compose
them
than
we
.
The
Popes
Authority
never
truly
ended
one
Controversie
among
them
.
Their
wayes
to
evade
the
decisions
of
Popes
and
Councils
.
Their
dissensions
are
about
matters
of
faith
.
The
wayes
taken
to
excuse
their
own
difference
will
make
none
between
them
and
us
,
manifested
by
Sancta
Clara's
exposition
o●
the
39.
Articles
.
Their
disputes
not
confined
to
their
Schools
,
proved
,
by
a
particular
instance
about
the
immaculate
conception
;
the
infinite
scandals
,
confessed
by
thei●
own
Authors
,
to
have
been
in
their
Church
about
it
.
From
all
which
it
appears
that
the
Church
of
Rome
can
have
no
advantage
in
point
of
Vnity
above
ours
.
p.
355
CHAP.
VI.
An
Answer
to
the
Remainder
of
the
Reply
.
-
The
mis-interpreting
Scripture
doth
not
hinder
its
being
a
rule
of
faith
.
Of
the
superstitious
observations
of
the
Roman
Church
.
Of
Indulgences
;
the
practice
of
them
in
what
time
begun
,
on
what
occasion
,
and
in
what
terms
granted
.
Of
the
Indulgences
in
Iubilees
,
in
the
Churches
at
Rome
,
and
upon
saying
some
Prayers
.
Instances
of
them
produced
.
What
opinion
hath
been
had
of
Indulgences
in
the
Church
of
Rome
:
some
confess
they
have
no
foundation
in
Scripture
,
or
Antiquity
,
others
that
they
are
pious
frauds
:
the
miserable
shifts
the
defenders
of
indulgences
were
put
to
:
plain
evidences
of
their
fraud
from
the
Disputes
of
the
Schools
about
them
.
The
treasure
of
the
Church
invented
by
Aquinas
and
on
what
occasion
.
The
wickedness
of
men
increased
by
Indulgences
acknowledged
by
their
own
Writers
:
and
therefore
condemned
by
many
of
that
Church
.
Of
Bellarmins
prudent
Christians
opinion
of
them
.
Indulgences
no
meer
relaxations
of
Canonical
Penance
.
The
great
absurdity
of
the
doctrine
of
the
Churches
Treasure
on
which
Indulgences
are
founded
,
at
large
manifested
.
The
tendency
of
them
to
destroy
devotion
proved
by
experience
,
and
the
nature
of
the
Doctrine
.
Of
Communion
in
one
kind
;
no
devotion
in
opposing
an
Institution
of
Christ
.
Of
the
Popes
power
of
dispensing
contrary
to
the
Law
of
God
in
Oaths
and
Marriages
.
The
ill
consequence
of
asserting
Marriage
in
a
Priest
to
be
worse
than
Fornication
,
as
it
is
in
the
Church
of
Rome
.
Of
the
uncertainty
of
faith
therein
.
How
far
revelation
to
be
believed
against
sense
.
The
arguments
to
prove
the
uncertainty
of
their
faith
defended
.
The
case
of
a
revolter
and
a
bred
Papist
compared
as
to
salvation
:
and
the
greater
danger
of
one
than
the
other
proved
.
The
motives
of
the
Roman
Church
considered
;
those
laid
down
by
Bishop
Taylor
fully
answered
by
himself
.
An
account
of
the
faith
of
Protestants
laid
down
in
the
way
of
Principles
:
wherein
the
grounds
and
nature
of
our
certainty
of
faith
are
cleared
.
And
from
the
whole
concluded
,
that
there
can
be
no
reasonable
cause
to
forsake
the
communion
of
the
Church
of
England
and
to
embrace
that
of
the
Church
of
Rome
.
p.
476
ERRATA
.
PAg.
25.
l.
19.
for
adjuverit
,
r.
adjuvet
:
p.
ibid.
Marg.
r.
l.
7.
de
baptis
.
p.
31.
Marg.
r.
Tract.
18.
in
Ioh.
p.
64.
l.
13.
dele
only
:
p.
75.
Marg.
r.
Trigaut
.
p.
101.
l.
24.
for
I
am
,
r.
am
I
:
p.
119.
l.
28.
for
is
,
r.
in
:
p.
135.
Marg.
for
68.
r.
6.
8.
p.
162.
l.
17.
after
did
,
put
not
:
Ch.
3.
for
pennance
,
r.
penance
:
p.
219.
l.
10.
for
him
,
r.
them
:
p.
257.
l.
21.
for
or
,
r.
and
:
l.
31.
for
never
,
r.
ever
:
p.
350.
l.
21.
for
their
,
r.
the
:
p.
414.
l.
18.
for
these
,
r.
their
:
p.
416.
Marg.
for
nibaldi
,
r.
Sinibaldi
:
p.
417.
l.
2.
before
another
,
insert
one
:
p.
499.
l.
16.
after
not
,
insert
at
:
p.
526.
Marg.
for
act
,
r.
art
.
p.
546.
l.
8.
after
for
,
insert
one
.
Two
Questions
proposed
by
one
of
the
Church
of
Rome
.
WHether
a
Protestant
haveing
the
same
Motives
to
become
a
Catholick
,
which
one
bred
and
born
,
and
well
grounded
in
the
Catholick
Religion
,
hath
to
remain
in
it
,
may
not
equally
be
saved
in
the
profession
of
it
?
2.
Whether
it
be
sufficient
to
be
a
Christian
in
the
abstract
,
or
in
the
whole
latitude
,
or
there
be
a
necessity
of
being
a
member
of
some
distinct
Church
,
or
Congregation
of
Christians
?
Answer
.
The
first
Question
being
supposed
to
be
put
concerning
a
Protestant
yet
continuing
so
,
doth
imply
a
contradiction
,
viz.
That
a
Protestant
continuing
so
,
should
have
the
same
Motives
to
become
a
Catholick
(
takeing
that
term
here
,
only
as
signifying
,
one
of
the
communion
of
the
Church
of
Rome
)
which
those
have
,
who
have
been
born
or
bred
in
that
communion
.
But
supposing
the
meaning
of
the
Question
to
be
this
,
Whether
a
Protestant
leaving
the
communion
of
our
Church
,
upon
the
Motives
used
by
those
of
the
Roman
Church
,
may
not
be
equally
saved
with
those
who
are
bred
in
it
?
I
answer
,
1.
That
an
equal
capacity
of
salvation
of
those
persons
being
supposed
,
can
be
no
argument
to
leave
the
communion
of
a
Church
wherein
salvation
of
a
person
may
be
much
more
safe
,
than
of
either
of
them
.
No
more
,
than
it
is
,
for
a
man
to
leap
from
the
plain
ground
into
a
Ship
,
that
is
in
danger
of
being
wrackt
,
because
he
may
equally
hope
to
be
saved
with
those
who
are
in
it
.
Nay
,
supposing
an
equal
capacity
of
salvation
in
two
several
Churches
,
there
can
be
no
reason
to
forsake
the
communion
of
the
one
for
the
other
.
So
that
to
perswade
any
one
to
leave
our
Church
to
embrace
that
of
Rome
,
it
is
by
no
means
sufficient
to
ask
whether
such
a
one
may
not
as
well
be
saved
as
they
that
are
in
it
already
:
but
it
is
necessary
,
that
they
prove
,
that
it
is
of
necessity
to
salvation
to
leave
our
Church
,
and
become
a
member
of
theirs
:
And
when
they
do
this
,
I
intend
to
be
one
of
their
number
.
2.
We
assert
,
that
all
those
who
are
in
the
communion
of
the
Church
of
Rome
do
run
so
great
a
hazard
of
their
salvation
,
that
none
who
have
a
care
of
their
souls
,
ought
to
embrace
it
,
or
continue
in
it
.
And
that
upon
these
grounds
.
1.
Because
they
must
by
the
terms
of
communion
with
that
Church
,
be
guilty
either
of
Hypocrisie
or
Idolatry
,
either
of
which
are
sins
inconsistent
with
salvation
;
Which
I
thus
prove
.
That
Church
which
requires
the
giving
the
Creature
the
Worship
due
only
to
the
Creator
,
makes
the
members
of
it
guilty
of
hypocrisie
or
Idolatry
;
for
it
they
do
it
,
they
are
guilty
of
the
latter
,
if
they
do
it
not
,
of
the
former
;
but
the
Church
of
Rome
in
the
Worship
of
God
by
Images
,
the
Adoration
of
the
Bread
in
the
Eucharist
,
and
the
formal
Invocation
of
Saints
,
doth
require
the
giving
to
the
creature
the
Worship
due
only
to
the
Creator
;
therefore
it
makes
the
members
of
it
guilty
of
hypocrisie
or
Idolatry
.
That
the
Church
of
Rome
in
these
particulars
doth
require
the
giving
the
creature
the
honour
due
only
to
God
;
I
prove
thus
concerning
each
of
them
.
1.
Where
the
Worship
of
God
is
terminated
upon
a
creature
there
,
by
their
own
confession
,
the
Worship
due
only
to
God
is
given
to
the
creature
;
but
in
the
Worship
of
God
by
Images
,
the
Worship
due
to
God
is
terminated
wholly
on
the
creature
;
which
is
thus
proved
;
the
Worship
which
God
himself
denyes
to
receive
,
must
be
terminated
on
the
creature
:
but
God
himself
in
the
second
Commandment
not
only
denyes
to
receive
it
,
but
threatens
severely
to
punish
them
that
give
it
.
Therefore
it
cannot
be
terminated
on
God
,
but
only
on
the
Image
.
2.
The
same
argument
which
would
make
the
grossest
Heathen
Idolatry
lawful
,
cannot
excuse
any
act
from
Idolatry
,
but
the
same
argument
,
whereby
the
Papists
make
the
Worship
of
the
Bread
in
the
Eucharist
not
to
be
Idolatry
,
would
make
the
grossest
Heathen
Idolatry
not
to
be
so
.
For
if
it
be
not
therefore
Idolatry
;
because
they
suppose
the
bread
to
be
God
,
then
the
Worship
of
the
Sun
was
not
Idolatry
by
them
who
supposed
the
Sun
to
be
God
;
and
upon
this
ground
,
the
grosser
the
Idolatry
was
,
the
less
it
was
Idolatry
:
for
the
grossest
Idolaters
were
those
,
who
supposed
their
Statues
to
be
Gods
.
And
upon
this
ground
their
Worship
was
more
lawful
,
than
of
those
who
supposed
them
not
to
be
so
.
3.
If
the
supposition
of
a
middle
excellency
between
God
and
us
,
be
a
sufficient
ground
for
formal
Invocation
,
then
the
Heathen
Worship
of
their
inferiour
Deities
could
be
no
Idolatry
:
for
the
Heathens
still
pretended
,
that
they
did
not
give
to
them
the
Worship
proper
to
the
Supream
God
;
which
is
as
much
as
is
pretended
by
the
devoutest
Papist
,
in
justification
of
the
Invocation
of
Saints
.
To
these
I
expect
a
direct
and
punctual
answer
,
professing
as
much
Charity
towards
them
,
as
is
consistent
with
Scripture
and
Reason
.
2.
Because
the
Church
of
Rome
is
guilty
of
so
great
corruption
of
the
Christian
Religion
by
such
opinions
and
practices
which
are
very
apt
to
hinder
a
good
life
:
Such
are
,
the
destroying
the
necessity
of
a
good
life
,
by
making
the
Sacrament
of
Penance
joyned
with
contrition
,
sufficient
for
salvation
;
the
taking
off
the
care
of
it
,
by
supposing
an
expiation
of
sin
(
by
the
prayers
of
the
living
)
after
death
;
and
the
sincerity
of
devotion
is
much
obstructed
in
it
,
by
prayers
in
a
language
which
many
understand
not
,
by
making
the
efficacy
of
Sacraments
depend
upon
the
bare
administration
,
whether
our
minds
be
prepared
for
them
or
not
;
by
discouraging
the
reading
the
Scripture
,
which
is
our
most
certain
rule
of
faith
and
life
,
by
the
multitude
of
superstitious
observations
never
used
in
the
Primitive
Church
,
as
we
are
ready
to
defend
;
by
the
gross
abuse
of
people
in
Pardons
and
Indulgences
,
by
denying
the
Cup
to
the
Laity
,
contrary
to
the
practice
of
the
Church
in
the
solemn
Celebration
of
the
Eucharist
for
a
thousand
years
after
Christ
;
by
making
it
in
the
power
of
any
person
to
dispense
contrary
to
the
Law
of
God
,
in
Oathes
and
Marriages
;
by
making
disobedience
to
the
Church
in
disputable
matters
,
more
hainous
,
than
disobedience
to
the
Laws
of
Christ
in
unquestionable
things
,
as
Marriage
in
a
Priest
,
to
be
a
greater
crime
,
than
Fornication
.
By
all
which
practices
and
opinions
we
assert
,
that
there
are
so
many
hinderances
to
a
good
life
,
that
none
who
have
a
care
of
their
salvation
,
can
venture
their
souls
,
in
the
communion
of
such
a
Church
,
which
either
enjoyns
or
publickly
allows
them
.
3.
Because
it
exposeth
the
faith
of
Christians
to
so
great
uncertainty
:
By
making
the
authority
of
the
Scriptures
to
depend
on
the
infallibility
of
the
Church
,
when
the
Churches
Infallibility
must
be
proved
by
the
Scripture
:
by
making
those
things
necessary
to
be
believed
,
which
if
they
be
believed
overthrow
all
foundations
of
faith
,
viz.
That
we
are
not
to
believe
our
senses
in
the
plainest
objects
of
them
,
as
that
bread
which
we
see
is
not
bread
;
upon
which
it
follows
,
that
tradition
being
a
continued
kind
of
sensation
,
can
be
no
more
certain
,
than
sense
it self
;
and
that
the
Apostles
might
have
been
deceived
in
the
body
of
Christ
after
the
resurrection
;
and
the
Church
of
any
Age
in
what
they
saw
or
heard
.
By
denying
to
men
the
use
of
their
judgement
and
reason
as
to
the
matters
of
faith
proposed
by
a
Church
,
when
they
must
use
it
in
the
choice
of
a
Church
;
by
making
the
Churches
power
extend
to
make
new
Articles
of
faith
,
viz.
by
making
those
things
necessary
to
be
believed
,
which
were
not
so
before
.
By
pretending
to
infallibility
in
determining
Controversies
,
and
yet
not
determining
Controversies
which
are
on
foot
among
themselves
.
All
which
,
and
several
other
things
which
my
designed
brevity
will
not
permit
me
to
mention
;
tend
very
much
to
shake
the
faith
of
such
,
who
have
nothing
else
to
rely
on
,
but
the
authority
of
the
Church
of
Rome
.
3.
I
answer
,
That
a
Protestant
leaving
the
Communion
of
our
Church
,
doth
incurr
a
greater
guilt
,
than
one
who
was
bred
up
in
the
communion
of
the
Church
of
Rome
,
and
continues
therein
by
invincible
ignorance
,
and
therefore
cannot
equally
be
saved
with
such
a
one
.
For
a
Protestant
is
supposed
,
to
have
sufficient
convictions
of
the
Errors
of
the
Roman
Church
,
or
is
guilty
of
wilful
ignorance
,
if
he
hath
not
;
but
although
we
know
not
what
allowances
God
will
make
for
invincible
ignorance
,
we
are
sure
that
wilful
ignorance
,
or
choosing
a
worse
Church
before
a
better
,
is
a
damnable
sin
,
and
unrepented
of
destroyes
salvation
.
To
the
second
Question
I
answer
,
1.
I
do
not
understand
what
is
meant
by
a
Christian
in
the
Abstract
,
or
in
the
whole
latitude
,
it
being
a
thing
I
never
heard
or
read
of
before
;
and
therefore
may
have
some
meaning
in
it
,
which
I
cannot
understand
.
2.
But
if
the
Question
be
as
the
last
words
imply
it
,
Whether
a
Christian
by
vertue
of
his
being
so
,
be
bound
to
joyn
in
some
Church
or
Congregation
of
Christians
?
I
answer
affirmatively
,
and
that
he
is
bound
to
choose
the
communion
of
the
purest
Church
,
and
not
to
leave
that
for
a
corrupt
one
,
though
called
never
so
Catholick
.
The
Proposer
of
the
Questions
Reply
to
the
Answer
.
Madam
,
I
Did
not
expect
that
two
bare
Questions
could
have
produced
such
a
super-foetation
of
Controversies
,
as
the
Paper
you
sent
me
is
fraught
with
;
But
since
the
Answerer
hath
been
pleased
to
take
this
Method
,
(
for
what
end
himself
best
knows
)
I
shall
not
refuse
to
give
a
fair
and
plain
return
,
to
the
several
points
he
insists
upon
,
and
that
with
as
much
brevity
as
the
matter
and
circumstances
will
bear
.
The
Questions
proposed
were
:
1.
Whether
a
Protestant
having
the
same
Motives
to
become
a
Catholick
,
which
one
bred
and
born
,
and
well
grounded
in
Catholick
Religion
hath
to
remain
in
it
,
may
not
equally
be
saved
in
the
profession
of
it
?
The
2.
Whether
it
be
sufficient
to
be
a
Christian
in
the
abstract
,
or
in
the
whole
latitude
;
or
there
be
a
necessity
of
being
a
member
of
some
distinct
Church
or
Congregation
of
Christians
?
The
first
he
saith
,
being
supposed
to
be
put
concerning
a
Protestant
continuing
so
,
implyes
a
contradiction
;
but
where
it
lyes
I
cannot
see
,
for
a
Protestant
may
have
the
same
Motives
,
and
yet
out
of
wilfulness
or
passion
not
acquiesce
to
them
.
He
saw
no
doubt
this
supposition
to
be
impertinent
to
the
Question
,
and
therefore
in
the
second
part
of
the
1.
§
.
states
it
thus
:
Whether
a
Protestant
leaving
the
communion
of
the
Protestant
Church
,
upon
the
motives
used
by
those
of
the
Roman
Church
,
may
not
be
equally
saved
with
those
who
were
bred
in
it
.
The
Question
thus
stated
in
its
true
supposition
,
he
answers
first
,
§
.
2.
That
an
equal
capacity
of
salvation
of
those
persons
being
supposed
,
can
be
no
argument
to
leave
the
Communion
of
a
Church
,
wherein
the
salvation
of
a
person
may
be
much
more
safe
than
either
of
them
.
But
before
I
reply
,
I
must
do
both
him
and
my self
right
in
matter
of
fact
;
and
it
is
,
Madam
,
that
when
you
first
addressed
to
me
,
you
professed
your self
much
troubled
,
that
he
had
told
you
,
a
person
leaving
the
Protestant
communion
,
and
embracing
the
Catholick
,
could
not
be
saved
.
That
we
should
deny
salvation
to
any
out
of
the
Catholick
Church
,
you
lookt
upon
as
uncharitable
,
and
this
assertion
of
his
had
startled
you
in
the
opinion
you
had
before
of
the
Protestant
Charity
.
Whereupon
you
desired
to
know
my
opinion
in
the
case
,
and
I
told
you
I
saw
no
reason
,
why
the
same
Motives
which
secured
one
born
and
bred
,
and
well
grounded
in
Catholick
Religion
,
to
continue
in
it
,
were
not
sufficient
also
to
secure
a
Protestant
,
who
convinced
by
them
,
should
embrace
it
.
This
Madam
,
your self
can
witness
,
was
the
true
occasion
of
your
proposing
the
Question
,
and
not
as
the
Answerer
supposes
,
that
I
used
the
meer
Question
it self
as
a
sufficient
Argument
to
perswade
you
to
embrace
the
Catholick
Communion
.
This
premised
,
I
reply
,
that
the
Answer
he
gives
,
is
altogether
forrain
to
the
matter
in
hand
,
the
Controversie
not
being
between
a
Bred
and
a
Converted
Catholick
on
the
one
side
,
and
a
person
supposed
to
be
in
a
safer
Church
than
either
of
them
on
the
other
:
nor
yet
between
two
several
Churches
supposed
to
have
in
them
an
equal
Capacity
of
salvation
,
but
between
a
person
bred
in
the
Catholick
Religion
on
the
one
side
,
and
another
converted
to
it
from
Protestantism
on
the
other
,
whether
the
latter
may
not
be
equally
saved
with
the
former
?
Nor
is
it
to
the
purpose
of
the
present
Question
,
to
prove
that
it
is
of
necessity
to
Salvation
to
leave
the
Protestant
Church
,
and
become
a
member
of
the
Catholick
,
because
the
Question
is
only
of
the
possibility
,
not
of
the
necessity
of
Salvation
.
I
say
it
is
not
necessary
to
the
present
Question
to
prove
this
,
but
rather
belongs
to
the
second
,
where
I
shall
speak
to
it
.
Whether
there
be
a
necessity
of
being
a
member
of
some
distinct
Church
?
Which
being
resolved
affirmatively
by
both
parts
,
it
follows
then
in
order
to
enquire
which
this
true
Church
is
.
As
for
the
Example
of
a
man
leaping
from
the
plain
,
ground
into
a
Ship
that
is
in
danger
of
being
Wrackt
,
meaning
by
that
Ship
(
as
I
suppose
he
does
)
the
Catholick
Church
.
Some
will
be
apt
to
think
he
had
come
nearer
the
Mark
if
he
had
compared
the
Protestant
to
a
Ship
,
which
by
often
knocking
against
the
Rock
on
which
the
Catholick
Church
is
built
,
had
split
it self
into
innumerable
Sects
,
and
was
now
in
danger
of
sinking
:
his
comparison
was
grounded
only
on
his
own
supposition
,
but
this
is
grounded
on
the
truth
it self
of
too
sad
an
experience
.
But
to
leave
words
,
and
come
to
the
matter
.
His
second
Answer
is
,
§.
3.
that
all
those
who
are
in
the
communion
of
the
Church
of
Rome
do
run
so
great
a
hazard
of
their
Salvation
,
that
none
who
have
a
care
of
their
souls
ought
to
embrace
or
continue
in
it
.
The
first
answer
as
I
have
shewed
,
was
nothing
pertinent
to
the
present
Question
,
nor
comes
this
second
any
nearer
the
matter
,
for
though
it
be
supposed
,
that
none
ought
to
embrace
or
continue
in
the
Catholick
Church
by
reason
of
the
great
hazard
,
he
saith
,
they
run
of
their
salvation
,
yet
if
they
do
embrace
or
continue
in
it
,
why
may
they
not
be
equally
saved
,
that
is
,
with
equal
capacity
;
but
this
assertion
,
however
beside
the
Question
,
he
makes
it
his
main
business
to
prove
,
First
,
§
.
4.
Because
those
who
embrace
or
continue
in
the
Catholick
Church
are
guilty
either
of
Hypocrisie
or
Idolatry
,
either
of
which
are
sins
inconsistent
with
salvation
.
And
here
he
must
give
me
leave
to
return
upon
him
a
more
palpable
contradiction
,
than
that
he
supposed
to
have
found
in
the
Question
,
viz.
to
assert
only
,
that
those
of
the
Catholick
Communion
run
a
great
hazard
of
their
salvation
,
and
yet
affirm
at
the
same
time
that
they
are
guilty
either
of
Hypocrisie
or
Idolatry
,
sins
inconsistent
with
Salvation
:
which
reduced
into
plain
terms
,
is
no
other
but
that
they
may
be
saved
,
though
hardly
,
and
yet
cannot
be
saved
.
But
to
the
Argument
,
The
Church
of
Rome
,
by
the
Worship
of
God
by
Images
,
by
the
adoration
of
Bread
in
the
Eucharist
,
and
the
formal
invocation
of
Saints
,
doth
require
the
giving
to
the
Creature
the
Worship
due
only
to
the
Creator
;
Therefore
it
makes
the
members
of
it
guilty
of
Hypocrisie
or
Idolatry
.
The
charge
is
great
,
but
what
are
the
proofs
?
Concerning
the
first
he
saith
,
§.
5.
that
in
the
Worship
of
God
by
Images
,
the
Worship
due
to
God
is
terminated
wholly
on
the
Creature
.
And
surely
this
implies
another
contradiction
,
that
it
should
be
the
Worship
of
God
by
Images
,
and
yet
be
terminated
wholly
on
the
Creature
;
Nevertheless
he
proves
it
thus
;
The
Worship
which
God
himself
denyes
to
receive
,
must
be
terminated
upon
the
Creature
;
but
God
himself
in
the
second
Commandment
,
not
only
denyes
to
receive
it
,
but
threatens
severely
to
punish
them
that
give
it
,
that
is
,
that
Worship
him
by
an
Image
.
Therefore
it
cannot
be
terminated
on
God
,
but
only
on
the
Image
.
To
this
Argument
,
which
to
be
just
to
the
Author
,
I
confess
I
have
not
seen
any
where
proposed
in
these
terms
,
I
answer
,
the
first
Proposition
is
built
on
a
great
mistake
of
the
Nature
of
humane
acts
,
which
though
they
ought
to
be
governed
by
the
Law
of
God
,
yet
when
they
swerve
from
it
,
cease
not
to
tend
to
their
own
proper
objects
.
Gods
prohibition
of
such
or
such
a
kind
of
Worship
,
may
make
it
to
be
unlawful
,
but
hinders
not
the
act
from
tending
,
whither
it
is
intended
;
and
consequently
if
it
be
intended
or
directed
by
the
understanding
to
God
,
though
after
an
unlawful
manner
,
it
will
not
fail
to
be
terminated
upon
God
:
Thus
when
a
Thief
or
a
Murderer
prayes
to
God
to
give
him
good
success
in
the
Theft
or
Murder
he
intends
,
though
God
denyes
to
hear
any
such
Prayer
,
yet
is
the
Prayer
truly
directed
to
him
:
and
thus
when
the
Iews
offered
to
God
in
Sacrifice
the
blind
and
the
lame
,
though
he
had
forbidden
it
,
yet
was
the
oblation
terminated
on
him
,
and
therefore
he
reproves
them
for
having
polluted
him
,
Mal.
1.
8.
and
to
convince
them
the
more
of
their
evil
doings
:
offer
it
now
,
sayes
he
,
to
thy
Governour
,
will
he
be
pleased
with
thee
,
or
accept
thy
person
?
Though
the
Governour
deny
to
accept
what
is
presented
to
him
,
yet
it
is
truly
offered
to
him
by
the
presenter
;
and
so
,
although
God
deny
to
accept
such
or
such
Sacrifice
,
yet
it
is
truly
offered
to
him
,
though
the
offering
of
it
after
a
forbidden
manner
make
it
to
be
sin
:
Did
not
God
refuse
to
accept
the
Sacrifice
of
Cain
,
and
yet
the
Scripture
,
Gen.
4.
3.
sayes
expresly
,
that
he
brought
an
offering
to
the
Lord
?
God
had
not
respect
to
Cain
nor
his
offering
,
but
this
did
not
hinder
,
but
that
Cains
offering
had
respect
to
God
,
and
was
terminated
on
him
.
In
like
manner
,
though
God
deny
such
or
such
a
kind
of
Worship
;
if
it
be
offered
though
unlawfully
by
the
Creature
,
yet
is
it
terminated
on
him
.
The
Proposition
therefore
which
asserts
,
that
the
Worship
which
God
denyes
must
be
terminated
on
the
Creature
,
I
deny
as
absolutely
false
,
and
so
will
you
too
,
Madam
,
when
you
shall
see
the
sense
of
it
to
be
no
other
,
but
that
a
wicked
man
cannot
Pray
to
God
,
or
Worship
him
in
an
unlawful
or
forbidden
manner
,
who
is
therefore
a
wicked
man
because
he
does
so
.
What
follows
from
hence
is
,
that
though
God
should
have
forbidden
men
to
Worship
him
by
Images
,
yet
it
does
not
follow
but
the
Worship
so
given
,
would
be
terminated
on
him
.
But
now
to
speak
to
his
second
Proposition
in
which
the
main
force
of
this
Argument
consists
.
We
utterly
deny
that
God
in
the
second
Commandment
,
forbids
himself
to
be
Worshipped
by
a
Crucifix
,
for
example
,
or
such
like
Sacred
Image
;
for
such
only
are
the
subject
of
the
present
Controversie
.
What
he
forbids
there
,
is
to
give
his
Worship
to
Idols
:
and
this
is
clear
from
the
Circumstances
of
the
Text
:
First
,
Because
this
Commandment
,
if
St.
Austins
Iudgement
be
to
be
followed
,
is
but
a
part
or
Explication
of
the
first
,
Thou
shalt
have
no
other
Gods
before
me
:
Secondly
,
because
the
Hebrew
word
Pesel
,
in
Latine
Sculptile
,
is
used
in
Scripture
to
signifie
an
Idol
:
Let
them
be
confounded
who
adore
Sculptilia
,
that
is
,
Idols
,
saith
the
Psalmist
,
and
so
the
Septuagint
translate
it
in
this
very
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Idol
,
Thou
shalt
not
make
to
thy self
an
Idol
;
so
that
it
was
an
artifice
of
the
Protestants
to
make
their
assertion
seem
plausible
,
to
translate
Image
instead
of
Idol
;
and
not
a
certain
kind
of
Image
neither
,
but
any
whatsoever
.
Thou
shalt
not
make
to
thy self
any
graven
Image
.
Now
what
is
all
this
to
Catholicks
,
who
neither
make
to
themselves
,
nor
adore
Idols
,
nor
yield
Soveraign
honour
or
acknowledgement
of
Deity
to
any
but
God
?
We
give
indeed
a
veneration
to
Images
,
but
the
Image
of
God
is
not
another
God
besides
him
,
nor
is
the
Worship
of
it
the
Worship
of
another
God
,
but
of
him
who
is
represented
by
it
:
for
St.
Basil
saith
,
The
Worship
of
an
Image
stayes
not
there
,
but
is
referred
or
carried
to
the
prototype
,
or
thing
represented
.
We
give
therefore
an
inferior
,
or
relative
honour
only
to
the
Sacred
Images
of
Christ
,
and
his
blessed
Mother
,
and
Saints
,
not
latriam
,
the
Worship
due
to
God
,
but
Honorariam
adorationem
,
a
certain
honorary
Worship
,
expressed
by
kissing
them
,
or
putting
off
our
Hats
,
or
kneeling
before
them
,
much
like
the
Worship
given
to
the
Chair
of
State
,
or
the
Kings
Picture
,
or
his
Garment
by
the
like
actions
;
or
to
come
nearer
to
the
subject
,
such
as
was
commanded
to
be
given
by
Moses
and
Joshua
to
the
ground
whereon
they
stood
,
by
putting
off
their
Shoos
,
because
it
was
holy
;
and
by
the
Iews
,
in
adoring
the
footstool
of
God
,
§
.
He
aims
to
conclude
the
Catholick
Church
guilty
of
Idolatry
,
from
the
adoration
of
the
bread
(
as
he
believes
it
)
in
the
Eucharist
.
Now
to
do
this
,
he
ought
to
prove
,
that
what
we
adore
in
the
Eucharist
,
is
bread
indeed
.
But
instead
of
that
,
he
brings
a
comparison
between
our
adoration
of
Christ
in
the
Eucharist
,
and
the
Heathens
adoration
of
the
Sun
:
viz.
That
the
Papists
by
the
same
Argument
,
make
the
Worship
of
the
bread
in
the
Eucharist
not
to
be
Idolatry
,
which
would
excuse
the
Heathens
Worship
of
the
Sun
and
of
their
Statues
from
Idolatry
;
For
if
it
be
not
therefore
Idolatry
,
sayes
he
,
because
they
suppose
the
bread
to
be
God
,
then
the
Worship
of
the
Sun
was
not
Idolatry
in
them
,
who
supposed
the
Sun
to
be
God
.
I
shall
not
complain
here
of
the
unhandsomness
of
the
expression
,
that
Catholicks
suppose
the
bread
to
be
God
,
just
as
the
Heathens
supposed
the
Sun
to
be
God
:
whereas
he
knows
,
that
Catholicks
believe
,
that
the
substance
of
the
bread
is
changed
into
Christs
body
;
but
shall
answer
to
the
Argument
,
That
the
Worship
of
Christ
in
the
Eucharist
,
is
not
Idolatry
,
because
we
only
suppose
him
to
be
really
present
under
the
form
of
bread
,
but
because
we
know
and
believe
this
upon
the
same
grounds
and
Motives
upon
which
we
believe
(
and
those
Motives
stronger
than
any
Protestant
hath
(
if
he
have
no
other
than
the
Catholick
to
believe
)
that
Christ
is
God
,
and
consequently
to
be
adored
.
And
therefore
that
you
may
the
better
see
the
inefficaciousness
of
the
Argument
,
suppose
it
dropt
from
the
Pen
of
an
Arrian
against
the
adoration
of
Christ
as
God
,
and
it
will
be
of
as
much
force
to
evince
that
to
be
Idolatry
,
as
it
is
from
the
Objection
to
prove
the
adoration
of
him
in
the
Eucharist
to
be
so
,
see
there
how
an
Arrian
might
argue
in
the
same
form
.
The
same
Argument
which
would
make
the
grossest
Heathen
Idolatry
lawful
,
cannot
excuse
any
act
from
Idolatry
:
but
the
same
Argument
,
whereby
the
Protestants
make
the
Worship
of
Christ
(
a
pure
man
,
sayes
the
Arrian
)
not
to
be
Idolatry
:
would
make
the
grossest
Heathen
Idolatry
not
to
be
so
:
For
if
it
be
not
therefore
Idolatry
,
because
they
suppose
Christ
to
be
God
,
then
the
Worship
of
the
Sun
was
not
Idolatry
,
by
them
who
supposed
the
Sun
to
be
God
,
&c.
Now
the
same
answer
which
solves
the
Arrians
argument
against
the
adoration
of
Christ
as
God
,
serves
no
less
to
solve
the
Objectors
Argument
against
the
adoration
of
him
in
the
Eucharist
,
since
we
have
a
like
Divine
Revelation
for
his
real
presence
under
the
Sacramental
Signs
,
as
we
have
for
his
being
true
God
and
Man
.
But
what
if
Catholicks
should
be
mistaken
in
their
belief
?
would
it
then
follow
,
that
they
were
Idolaters
?
Dr.
Taylor
an
Eminent
and
leading
man
amongst
the
Protestants
,
denyes
the
consequence
.
His
words
are
these
,
in
the
Liberty
of
Prophecying
,
Sect.
20.
Numb
.
26.
Idolatry
,
sayes
he
,
is
a
forsaking
the
true
God
,
and
giving
Divine
Worship
to
a
creature
,
or
to
an
Idol
,
that
is
,
to
an
Imaginary
God
,
who
hath
no
foundation
in
Essence
or
Existence
:
And
this
is
that
kind
of
superstition
,
which
by
Divines
is
called
the
superstition
of
an
undue
object
:
Now
it
is
evident
,
that
the
object
of
their
(
that
is
,
the
Catholicks
)
adoration
(
that
which
is
represented
to
them
in
their
minds
,
their
thoughts
and
purposes
,
and
by
which
God
principally
,
if
not
solely
,
takes
estimate
of
humane
actions
)
in
the
blessed
Sacrament
,
is
the
only
true
and
eternal
God
,
hypostatically
joyned
with
his
holy
humanity
,
which
humanity
they
believe
actually
present
under
the
Veil
of
the
Sacramental
Signs
;
and
if
they
thought
him
not
present
,
they
are
so
far
from
worshipping
the
bread
in
this
case
,
that
themselves
profess
it
Idolatry
to
do
so
;
which
is
a
demonstration
(
mark
that
)
that
their
soul
hath
nothing
in
it
,
that
is
Idolatrical
.
If
their
confidence
and
fanciful
opinion
(
so
he
terms
the
faith
of
Catholicks
)
hath
engaged
them
upon
so
great
a
mistake
(
as
without
doubt
,
he
sayes
it
hath
)
yet
the
will
hath
nothing
in
it
,
but
what
is
a
great
enemy
to
Idolatry
.
Et
nihil
ardet
in
inferno
nisi
propria
voluntas
;
that
is
,
Nothing
burns
in
Hell
,
but
proper
Will.
Thus
Dr.
Taylor
;
and
I
think
it
will
be
a
task
worthy
the
Objectors
pains
,
to
solve
his
Argument
,
if
he
will
not
absolve
us
from
being
Idolaters
.
§
.
7.
He
proceeds
to
prove
,
that
Catholicks
are
guilty
of
Idolatry
,
by
their
Invocation
of
Saints
.
:
And
his
Argument
is
this
;
If
the
supposition
of
a
middle
excellency
between
God
and
us
,
be
a
sufficient
ground
for
formal
Invocation
,
then
the
Heathens
Worship
of
their
inferiour
Deities
,
could
be
no
Idolatry
,
for
the
Heathens
still
pretended
,
that
they
did
not
give
to
them
the
Worship
proper
to
the
Supream
God
,
which
is
as
much
as
is
pretended
by
the
devoutest
Papists
in
justification
of
the
Invocation
of
Saints
.
To
answer
this
Argument
,
I
shall
need
little
more
than
to
explicate
the
hard
words
in
it
;
which
thus
I
do
.
By
persons
of
a
middle
excellency
,
we
understand
persons
endowed
with
supernatural
gifts
of
Grace
in
this
life
,
and
Glory
in
Heaven
,
whose
prayers
by
consequence
are
acceptable
and
available
with
God
,
what
he
means
by
formal
Invocation
,
I
understand
not
well
:
but
what
we
understand
by
it
,
is
desiring
or
praying
those
just
persons
to
pray
for
us
.
The
Supream
Deity
of
the
Heathens
is
known
to
be
Jupiter
,
and
their
inferiour
Deities
,
venus
,
Mars
,
Bacchus
,
Vulcan
,
and
the
like
rabble
of
Devils
,
as
the
Scripture
calls
them
,
The
gods
of
the
Heathens
are
Devils
.
The
terms
thus
explicated
,
't
is
easie
to
see
the
inconsequence
of
the
Argument
,
that
because
the
Heathens
were
Idolaters
in
worshipping
Mars
and
Venus
their
inferiour
Deities
,
or
rather
Devils
,
though
they
pretended
not
to
give
them
the
Worship
proper
to
Jupiter
their
Supream
God
:
Therefore
the
Catholicks
,
must
be
guilty
of
Idolatry
,
in
desiring
the
servants
of
the
true
God
,
to
pray
for
them
to
him
;
upon
this
account
we
must
not
desire
the
prayer
of
a
just
man
,
even
in
this
life
,
because
this
formal
Invocation
will
be
to
make
him
an
inferiour
Deity
.
But
if
some
Sect
of
Heathens
,
as
the
Platonists
,
did
attain
to
the
knowledge
of
the
true
God
,
yet
St.
Paul
says
,
they
did
not
glorifie
him
as
God
;
but
changed
his
glory
into
an
Image
made
like
to
corruptible
man
,
adoring
and
offering
Sacrifice
due
to
God
alone
,
to
the
Statues
themselves
,
or
the
inferiour
Deities
they
supposed
to
dwell
or
assist
in
them
.
Which
inferiour
Deities
St.
Austin
upon
the
ninety
sixth
Psalm
,
proves
to
be
Devils
or
evil
Angels
,
because
they
required
Sacrifice
to
be
offered
to
them
,
and
would
be
worshipped
as
Gods
.
Now
what
comparison
there
is
between
this
worship
of
the
Heathens
inferiour
Deities
,
and
Christians
worship
of
Saints
and
Angels
,
let
the
same
St.
Austin
declare
in
his
twentieth
Book
against
Faustus
the
Manichaean
,
chap.
21.
Faustus
there
calumniates
the
Catholicks
(
the
word
is
St.
Austins
)
because
they
honoured
the
Memories
or
Shrines
of
Martyrs
,
charging
them
to
have
turned
the
Idols
into
Martyrs
,
whom
they
worship
(
said
he
)
with
like
Vows
.
The
Objection
you
see
is
not
new
,
that
Catholicks
make
inferiour
Deities
of
their
Saints
.
Faustus
long
ago
made
it
,
and
St.
Austins
answer
will
serve
as
well
now
as
then
.
Christian
people
,
sayes
he
,
do
with
religious
solemnity
celebrate
the
memory
of
Martyrs
,
both
to
excite
to
the
imitation
of
them
,
and
to
become
partakers
of
their
Merits
,
and
be
holpen
by
their
prayers
,
but
to
that
we
erect
Altars
,
not
to
any
of
the
Martyrs
,
but
to
the
God
of
Martyrs
,
although
in
memory
of
the
said
Martyrs
;
For
what
Bishop
officiating
at
the
Altar
,
in
the
places
where
their
holy
bodies
are
deposited
;
does
say
at
any
time
we
offer
to
thee
Peter
,
or
Paul
,
or
Cyprian
?
but
what
is
offered
to
God
,
who
crown'd
the
Martyrs
,
at
the
memories
or
Shrines
of
those
whom
he
crowned
,
that
being
put
in
mind
by
the
very
places
,
a
greater
affection
may
be
raised
in
us
to
quicken
our
love
,
both
to
those
whom
we
may
imitate
,
and
towards
him
by
whose
assistance
we
can
do
it
.
We
worship
therefore
the
Martyrs
with
that
Worship
of
love
and
society
,
with
which
even
in
this
life
also
holy
men
of
God
are
worshipped
,
whose
heart
we
judge
prepared
to
suffer
the
like
Martyrdom
for
the
truth
of
the
Gospel
.
But
we
worship
them
so
much
the
more
devoutly
,
because
more
securely
,
after
they
have
overcome
all
the
Incertainties
of
this
world
;
as
also
we
praise
them
more
confidently
now
reigning
Conquerors
,
in
a
more
happy
life
,
than
whilst
they
were
sighting
in
this
;
but
with
that
Worship
,
which
in
Greek
is
called
Latria
,
(
and
cannot
be
expressed
by
one
word
in
Latin
)
for
as
much
as
it
is
a
certain
service
properly
due
to
the
Divinity
,
we
neither
worship
them
,
nor
teach
them
to
be
worshipped
,
but
God
alone
.
Now
whereas
the
offering
of
Sacrifice
belongs
to
this
Worship
(
of
Latria
)
from
whence
they
are
called
Idolaters
,
who
gave
it
also
to
Idols
,
by
no
means
do
we
suffer
any
such
thing
,
or
command
it
to
be
offered
,
to
any
Martyr
,
or
any
holy
soul
,
or
any
Angel
:
And
whosoever
declines
into
this
Error
,
we
reprove
him
by
sound
Doctrine
,
either
that
he
may
be
corrected
,
or
avoided
.
—
And
a
little
after
.
It
is
a
much
less
sin
,
for
a
man
to
be
derided
by
the
Martyrs
for
drunkenness
,
then
ever
fasting
to
offer
Sacrifice
to
them
.
I
say
to
sacrifice
to
Martyrs
,
I
say
not
to
sacrifice
to
God
in
the
memories
(
or
Churches
)
of
the
Martyrs
,
which
we
do
most
frequently
,
by
that
rite
alone
,
by
which
in
the
manifestation
of
the
New
Testament
he
hath
commanded
Sacrifice
to
be
offered
to
him
,
which
belongs
to
that
Worship
,
which
is
called
Latria
,
and
is
due
only
to
God
.
This
was
the
Doctrine
and
practice
of
Christian
people
in
St.
Augustines
time
,
and
that
he
himself
held
formal
Invocations
a
part
of
the
Worship
due
to
Saints
,
is
evident
from
the
prayer
he
made
to
St.
Cyprian
after
his
Martyrdom
.
(
who
are
still
encompassed
with
this
mortal
flesh
,
and
labour
▪
as
in
a
dark
cloud
)
with
his
prayer
,
that
by
Gods
grace
we
may
,
as
far
as
we
are
able
,
imitate
his
good
works
.
Thus
St.
Austin
,
where
you
see
he
directs
his
prayer
to
St.
Cyprian
,
which
I
take
to
be
formal
invocation
;
and
for
a
further
confirmation
of
it
,
we
have
the
ingenuous
Confession
of
Calvin
himself
,
Instit.
li.
3.
ch.
20.
n.
22.
where
speaking
of
the
third
Council
of
Carthage
,
in
which
St.
Austin
was
present
,
he
acknowledged
it
was
the
custom
at
that
time
to
say
,
Sancta
Maria
,
aut
Sancte
Petre
Ora
pro
nobis
;
Holy
Mary
,
or
Holy
Peter
pray
for
us
.
But
now
Madam
,
what
if
after
all
this
,
he
himself
shall
deny
,
that
any
of
the
opposite
Tenets
are
Articles
of
his
faith
,
viz.
That
honour
is
not
to
be
given
to
the
Images
of
Christ
and
his
Saints
,
that
what
appears
to
be
bread
in
the
Eucharist
,
is
not
the
body
of
Christ
:
That
it
is
not
lawful
to
invocate
the
Saints
to
pray
for
us
.
Press
him
close
,
and
I
believe
you
shall
find
him
deny
,
that
he
believes
any
one
of
these
Negative
points
to
be
Divine
truths
;
and
if
so
,
you
will
easily
see
his
charge
of
Idolatry
against
us
,
to
be
vain
and
groundless
.
Having
thus
given
a
direct
and
punctual
answer
to
his
argument
,
I
must
now
expect
as
much
charity
from
him
,
as
is
consistent
with
Scripture
and
Reason
.
How
much
that
is
,
you
will
see
in
his
third
Answer
to
the
first
Question
.
But
to
proceed
.
§
.
8.
He
brings
a
Miscellany
of
such
opinions
and
practices
(
as
he
calls
them
)
which
are
very
apt
to
hinder
a
good
life
,
and
therefore
none
who
have
a
care
of
their
salvation
,
can
venture
their
souls
in
the
communion
of
such
a
Church
,
which
either
enjoyns
,
or
publickly
allows
them
.
He
reckons
up
no
less
than
ten
.
1.
That
we
destroy
the
necessity
of
good
life
,
by
makeing
the
Sacrament
of
Penance
(
that
is
,
confession
and
absolution
)
joyned
with
contrition
,
sufficient
for
salvation
.
And
do
not
Protestants
make
contrition
alone
,
which
is
less
,
sufficient
for
salvation
?
But
perhaps
the
joyning
of
confession
and
absolution
with
contrition
,
makes
it
of
a
malignant
nature
:
If
so
,
certainly
when
the
Book
of
Common
Prayer
in
the
visitation
of
the
sick
,
enjoyns
the
sick
man
,
if
he
find
his
conscience
troubled
with
any
weighty
matter
,
to
make
a
special
confession
,
and
receive
absolution
from
the
Priest
in
the
same
words
the
Catholick
Church
uses
,
it
prescribes
him
,
that
as
a
means
to
prepare
himself
for
a
holy
death
,
which
in
the
judgement
of
the
Objector
,
destroyes
the
necessity
of
good
life
.
2.
Catholicks
,
he
sayes
,
take
off
the
care
of
good
life
,
by
supposing
an
expiation
of
sin
(
by
the
prayer
of
the
living
)
after
death
:
But
certainly
the
belief
of
temporal
pains
to
be
sustained
after
death
,
if
there
be
not
a
perfect
expiation
of
sin
in
this
life
,
by
works
of
penance
,
is
rather
apt
to
make
a
man
careful
not
to
commit
the
least
sin
,
than
to
take
off
the
care
of
a
good
life
.
And
though
he
be
ascertained
by
faith
,
that
he
may
be
holpen
by
the
charitable
suffrages
of
the
faithful
living
,
yet
this
is
no
more
encouragement
to
him
to
sin
,
than
it
would
be
to
a
Spendthrift
to
run
into
debt
,
and
be
cast
into
Prison
,
because
he
knows
he
may
be
relieved
by
the
charity
of
his
Friends
.
If
he
were
sure
there
were
no
Prison
for
him
,
that
would
be
an
encouragement
indeed
to
play
the
Spend-thrift
.
And
this
is
the
case
of
the
Protestants
in
their
denyal
of
Purgatory
.
3.
The
sincerity
of
Devotion
,
he
sayes
,
is
much
obstructed
by
prayers
in
a
language
which
many
understand
not
.
If
he
speak
of
private
prayers
,
all
Catholicks
are
taught
to
say
them
in
their
Mother
Tongue
:
If
of
the
publick
prayers
of
the
Church
,
I
understand
not
why
it
may
not
be
done
with
as
much
sincerity
of
devotion
,
the
people
joyning
their
intention
and
particular
prayers
with
the
Priest
,
as
their
Embassador
to
God
,
as
if
they
understood
him
:
I
am
sure
the
effects
of
a
sincere
devotion
,
for
nine
hundred
years
together
which
this
manner
of
Worship
produced
in
this
Nation
,
were
much
different
from
those
we
have
seen
since
the
readucing
of
the
publick
Lyturgie
into
English
,
as
is
manifest
from
those
Monuments
,
which
yet
remain
of
Churches
,
Colledges
,
Religious
Houses
,
&c.
with
their
endowments
,
and
in
the
conversion
of
many
Nations
from
Heathenism
to
Christianity
,
effected
by
the
labours
and
zeal
of
English
Missionaries
in
those
times
,
&c.
But
this
is
a
matter
of
Discipline
,
and
so
not
to
be
regulated
by
the
fancies
of
private
men
,
but
the
judgement
of
the
Church
;
and
so
universal
hath
this
practice
been
both
in
the
Primitive
Greek
and
Latine
Churches
,
and
is
still
(
by
the
confession
of
the
(
Protestant
)
Authors
themselves
of
the
Bible
of
many
Languages
,
Printed
at
London
,
Anno
1655.
)
in
most
of
the
Sects
of
Christians
,
to
have
not
only
the
Scriptures
,
but
also
the
Liturgies
and
Rituals
in
a
Tongue
unknown
,
but
to
the
Learned
among
them
:
that
who
will
dispute
against
it
,
must
prepare
himself
to
hear
the
censure
of
St.
Austin
,
Ep.
118.
where
he
saith
,
That
it
is
a
point
of
most
insolent
madness
,
to
dispute
whether
that
be
to
be
observed
,
which
is
frequented
by
the
whole
Church
through
the
world
.
4.
He
sayes
,
The
sincerity
of
Devotion
is
much
obstructed
,
by
making
the
efficacy
of
Sacraments
depend
upon
the
bare
administration
,
whether
our
minds
be
prepared
for
them
or
not
.
In
what
Council
this
Doctrine
was
defined
,
I
never
read
;
but
as
for
the
Sacrament
of
Penance
,
which
I
suppose
he
chiefly
aims
at
,
I
read
in
the
Council
of
Trent
,
Sess.
14.
Falso
quidam
calumniantur
,
That
some
do
falsly
calumniate
Catholick
Writers
,
as
if
they
taught
the
Sacrament
of
Penance
did
confer
Grace
without
the
good
motion
of
the
receiver
,
which
the
Church
of
God
never
taught
nor
thought
.
But
I
am
rather
inclined
to
look
upon
this
as
a
mistake
,
than
a
calumny
in
the
Objector
.
5.
He
sayes
,
The
sincerity
of
devotion
is
much
obstructed
by
discouraging
the
reading
of
Scriptures
,
which
is
our
most
certain
Rule
of
Faith
and
Life
.
Here
he
calls
the
Churches
prudential
dispensing
the
reading
of
Scripture
to
persons
,
whom
she
judges
fit
and
disposed
for
it
,
and
not
to
such
whom
she
judges
in
a
condition
to
receive
,
or
do
harm
by
it
,
a
discouraging
the
reading
of
Scriptures
;
which
is
no
other
than
whereas
St.
Paul
,
Coloss.
3.
21.
enjoyns
Fathers
not
to
provoke
their
children
,
lest
they
be
discouraged
;
one
should
reprove
a
Father
for
discouraging
his
child
,
because
he
will
not
put
a
Knife
or
Sword
into
his
hands
,
when
he
foresees
he
will
do
mischief
with
it
to
himself
or
others
;
the
Scriptures
in
the
hands
of
a
meek
and
humble
soul
,
who
submits
its
judgement
in
the
interpretation
of
it
to
that
of
the
Church
,
is
a
Sword
to
defend
it
:
but
in
the
hands
of
an
arrogant
and
presumptuous
Spirit
,
that
hath
no
Guide
to
interpret
it
,
but
it
s
own
fancy
or
passion
,
it
is
a
dangerous
Weapon
,
with
which
he
will
wound
both
himself
and
others
.
The
first
that
permitted
promiscuous
reading
of
Scripture
in
our
Nation
,
was
King
Henry
the
eighth
;
and
many
years
were
not
passed
,
but
he
found
the
ill
consequences
of
it
;
for
in
a
Book
set
forth
by
him
in
the
year
1542.
he
complains
in
the
Preface
,
That
he
found
entred
into
some
of
his
peoples
hearts
an
inclination
to
sinister
understanding
of
it
,
presumption
,
arrogancy
,
carnal
liberty
,
and
contention
:
which
he
compares
to
the
seven
worse
Spirits
in
the
Gospel
,
with
which
the
Devil
entred
into
the
house
that
was
purged
and
cleansed
.
Whereupon
he
declares
that
for
that
part
of
the
Church
ordained
to
be
taught
,
(
that
is
,
the
Lay
people
)
it
ought
not
to
be
denyed
certainly
,
that
the
reading
of
the
Old
and
New
Testament
is
not
so
necessary
for
all
those
folks
,
that
of
duty
they
ought
and
be
bound
to
read
it
;
but
as
the
Prince
and
Policy
of
the
Realm
shall
think
convenient
,
so
to
be
tolerated
or
taken
from
it
.
Consonant
whereunto
,
saith
he
,
the
Politick
Law
of
our
Realm
,
hath
now
restrained
it
from
a
great
many
.
This
was
the
judgement
of
him
,
who
first
took
upon
him
the
Title
of
Head
of
the
Church
of
England
;
and
if
that
ought
not
to
have
been
followed
in
after
times
,
let
the
dire
effects
of
so
many
new
Sects
and
Fanaticisms
,
as
have
risen
in
England
from
the
reading
of
it
,
bear
witness
.
For
as
St.
Austin
sayes
,
Neque
enim
natae
sunt
Haereses
;
Heresies
have
no
other
Origen
but
hence
,
that
the
Scriptures
which
in
themselves
are
good
,
are
not
well
understood
,
and
what
is
understood
amiss
in
them
,
is
rashly
and
boldly
asserted
,
viz.
to
be
the
sense
of
them
.
And
now
whether
the
Scriptures
left
to
the
private
interpretation
of
every
fanciful
spirit
,
as
it
is
among
Protestants
,
be
a
most
certain
Rule
of
Faith
and
Life
,
I
leave
to
your self
to
judge
.
6.
He
sayes
,
The
sincerity
of
devotion
is
much
obstructed
by
the
multitude
of
superstitious
observations
never
used
in
the
Primitive
Church
,
as
he
is
ready
to
defend
,
he
should
have
said
to
prove
;
for
we
deny
any
such
to
be
used
in
the
Church
.
7.
By
the
gross
abuse
of
people
in
Pardons
and
Indulgences
.
Against
this
,
I
can
assert
as
an
eye-witness
,
the
great
devotion
caused
by
the
wholsome
use
of
Indulgences
in
Catholick
Countreys
:
there
being
no
Indulgence
ordinarily
granted
,
but
enjoyns
him
that
will
avail
himself
of
it
,
to
confess
his
sins
,
to
receive
the
Sacraments
,
to
pray
,
fast
,
and
give
alms
,
all
which
duties
are
with
great
devotion
performed
by
Catholick
people
,
which
without
the
incitement
of
an
Indulgence
,
had
possibly
been
left
undone
.
8.
He
sayes
,
The
sincerity
of
devotion
is
much
obstructed
,
by
denying
the
Cup
to
the
Laity
,
contrary
to
the
practice
of
the
Church
in
the
solemn
celebration
of
the
Eucharist
for
a
thousand
years
after
Christ
.
This
thousand
years
after
Christ
makes
a
great
noise
,
as
if
it
were
not
as
much
in
the
power
of
the
Church
a
thousand
years
after
Christ
,
as
well
as
in
the
first
or
second
Century
to
alter
and
change
things
of
their
own
nature
indifferent
,
such
as
the
communicating
under
one
or
both
kinds
,
was
ever
held
to
be
by
Catholicks
.
But
although
the
Cup
were
not
then
denyed
to
the
Laity
,
yet
that
the
custome
of
receiving
but
under
one
kind
was
permitted
,
even
in
the
primitive
Church
,
in
private
communions
,
the
objector
seems
to
grant
,
becasue
he
speaks
only
of
the
Administration
of
it
in
the
solemn
Celebration
,
and
that
it
was
also
in
use
in
publick
Communions
,
is
evident
from
Examples
of
that
time
,
both
in
the
Greek
Church
in
the
time
of
St.
Chrysostome
;
The
ninth
Hinderance
of
the
sincerity
of
devotion
is
,
that
we
make
it
in
the
power
of
a
person
to
dispense
in
Oathes
and
Marriages
contrary
to
the
Law
of
God
.
To
this
I
answer
,
That
some
kind
of
Oaths
,
the
condition
of
the
person
and
other
Circumstances
considered
,
may
be
Iudged
to
be
hurtful
,
and
not
fit
to
be
kept
,
and
the
dispensation
in
them
is
,
no
more
than
to
Iudge
or
determine
them
to
be
so
:
and
consequently
to
do
this
cannot
be
a
hinderance
but
a
furtherance
to
devotion
,
nor
is
it
contrary
to
the
Law
of
God
which
commands
nothing
that
s
hurtful
to
be
done
.
As
for
Marriages
we
acknowledge
the
Church
may
dispense
in
some
degrees
of
Consanguinity
and
Affinity
,
but
in
nothing
contrary
to
the
Law
of
God
.
His
tenth
pretended
Obstruction
of
Devotion
is
,
that
we
make
disobedience
to
the
Church
in
Disputable
matters
,
more
hainous
than
disobedience
to
Christ
in
unquestionable
things
,
as
Marriage
,
he
saith
,
in
a
Priest
to
be
a
greater
crime
than
Fornication
.
I
Answer
,
That
whether
a
Priest
may
Marry
or
no
(
supposing
the
Law
of
the
Church
forbidding
it
)
is
not
a
disputable
matter
;
but
't
is
out
of
Question
,
even
by
the
Law
of
God
that
Obedience
is
to
be
given
to
the
Commands
or
Prohibitions
of
the
Church
:
The
Antithesis
therefore
between
disobedience
to
the
Church
,
in
disputable
matters
,
and
disobedience
to
the
Laws
of
Christ
in
unquestionable
things
,
is
not
only
impertinent
to
the
Marriage
of
Priests
which
is
unquestionably
forbidden
;
but
supposing
the
matter
to
remain
disputable
after
the
Churches
Prohibition
,
destroys
all
obedience
to
the
Church
.
But
if
it
suppose
them
only
disputable
before
,
then
why
may
not
the
Church
interpose
her
Iudgement
,
and
put
them
out
of
dispute
?
But
still
it
seems
strange
to
them
,
who
either
cannot
or
will
not
take
the
Word
of
Christ
,
that
is
,
his
Counsel
of
Chastitie
,
that
Marriage
in
a
Priest
should
be
a
greater
sin
than
Fornication
.
But
he
considers
not
,
that
though
Marriage
in
it self
be
honourable
,
yet
,
if
it
be
prohibited
to
a
certain
order
of
persons
,
by
the
Church
to
whom
Christ
himself
commands
us
to
give
obedience
,
and
they
oblige
themselves
by
a
voluntary
vow
to
live
in
perpetual
Chastity
,
the
Law
of
God
commanding
us
to
pay
our
Vows
,
it
loses
its
honour
in
such
persons
,
and
if
contracted
after
such
vow
made
,
is
in
the
language
of
the
Fathers
no
better
than
Adultery
.
In
the
primitive
Church
it
was
the
custome
of
some
Younger
Widdows
to
Dedicate
themselves
to
the
Service
of
the
Church
,
and
in
order
thereunto
to
take
upon
them
a
peculiar
habit
,
and
make
a
vow
of
continency
for
the
future
.
Now
in
case
they
Married
after
this
,
St.
Paul
himself
,
1
Tim.
1.
12.
saith
,
That
they
incurred
Damnation
,
because
by
so
doing
,
they
made
void
their
first
faith
,
that
is
,
as
the
Fathers
Expound
it
,
the
vow
they
had
made
.
And
the
fourth
Council
of
Carthage
,
in
which
were
214
Bishops
,
and
among
them
St.
Austin
gives
the
Reason
in
these
words
;
If
Wives
who
commit
Adultery
are
guilty
to
their
Husbands
,
how
much
more
shall
such
Widdows
as
change
their
Religious
State
,
be
noted
with
the
crime
of
Adultery
?
And
if
this
were
so
in
Widdows
,
much
more
in
Priests
,
if
by
Marrying
they
shall
make
void
their
first
Faith
given
to
God
,
when
they
were
consecrated
in
a
more
peculiar
manner
to
his
Service
.
Thus
much
may
suffice
for
Answer
to
the
Argument
,
which
with
its
intricate
terms
may
seem
to
puzzle
an
unlearned
Reader
,
let
us
now
speak
a
word
to
the
true
state
of
the
Controversie
,
which
is
,
whether
Marriage
or
single
life
in
a
Priest
be
more
apt
to
obstruct
or
further
devotion
.
And
St.
Paul
himself
hath
determined
the
Question
,
1
Cor.
7.
32.
where
he
saith
,
He
that
is
unmarried
careth
for
the
things
that
belong
to
our
Lord
,
how
he
may
please
our
Lord
;
But
he
that
is
Married
careth
for
the
things
that
are
of
the
World
,
how
be
may
please
his
Wife
.
This
is
the
difference
he
putteth
between
the
Married
and
Single
life
,
that
this
is
apt
to
make
us
care
for
the
things
which
belong
to
God
;
and
that
to
divert
our
thoughts
from
him
to
the
things
of
the
World
.
Iudge
therefore
which
of
these
states
is
most
convenient
for
Priests
,
whose
proper
office
it
is
to
attend
wholly
to
the
things
of
God
?
Having
thus
cleared
Catholick
Doctrines
from
being
any
wayes
obstructive
to
good
life
or
devotion
,
I
shall
proceed
to
his
third
Argument
,
by
which
he
will
still
prove
that
Catholicks
run
a
great
hazard
of
their
souls
,
in
adhering
to
the
Communion
of
the
Church
of
Rome
,
Because
it
exposeth
the
Faith
of
Christians
to
so
great
uncertainty
.
This
is
a
strange
charge
from
the
pen
of
a
Protestant
,
who
hath
no
other
certainty
for
his
faith
but
every
mans
interpretation
of
the
Letter
of
the
Scriptures
.
But
,
First
he
saith
it
doth
this
,
By
making
the
Authority
of
the
Scriptures
to
depend
upon
the
infallibility
of
the
Church
,
when
the
Churches
infallibility
must
be
proved
by
the
Scriptures
.
To
this
I
Answer
that
the
Authority
of
the
Scripture
,
not
in
it self
,
for
so
it
hath
its
Authority
from
God
;
but
in
order
to
us
and
our
belief
of
it
,
depends
upon
the
infallibility
of
the
Church
.
And
therefore
St.
Austin
saith
of
himself
,
That
he
would
not
believe
the
Gospel
,
unless
the
Authority
of
the
Catholick
Church
did
move
him
.
And
if
you
ask
him
what
moved
him
to
submit
to
that
Authority
;
he
tells
you
,
That
besides
the
Wisdom
he
found
in
the
Tenets
of
the
Church
,
there
were
many
other
things
which
most
justly
held
him
in
it
:
as
the
consent
of
people
and
Nations
,
an
Authority
begun
by
Miracles
,
nourished
by
hope
,
increased
by
Charity
,
and
established
by
Antiquity
,
the
succession
of
Priests
,
from
the
very
seat
of
St.
Peter
,
to
whom
our
Lord
commended
the
feeding
of
his
Sheep
,
unto
the
present
Bishoprick
.
Lastly
,
The
very
name
of
Catholick
which
this
Church
alone
among
so
many
Heresies
hath
not
without
cause
obtained
so
particularly
to
her self
;
that
whereas
all
Hereticks
would
be
called
Catholicks
,
yet
if
a
stranger
demand
where
the
Catholicks
go
to
Church
,
none
of
these
Hereticks
dares
to
shew
either
his
own
house
or
Church
.
These
(
saith
St.
Austin
,
)
so
many
and
great
,
most
dear
bonds
of
the
name
of
Christian
,
do
justly
hold
a
believing
man
in
the
Catholick
Church
.
These
were
the
grounds
which
moved
that
great
man
to
submit
to
her
Authority
:
And
when
Catholick
Authors
prove
the
infallibility
of
the
Church
from
Scriptures
,
't
is
an
Argument
ad
hominem
to
convince
Protestants
who
will
admit
nothing
but
Scripture
,
and
yet
when
they
are
convinced
,
quarrel
at
them
as
illogical
disputants
,
because
they
prove
it
from
Scripture
.
Next
he
saith
we
overthrow
all
foundation
of
Faith
,
because
We
will
not
believe
our
sences
in
the
plainest
objects
of
them
.
But
what
if
God
have
interposed
his
Authority
,
as
he
hath
done
in
the
case
of
the
Eucharist
,
where
he
tells
us
,
that
it
is
his
Body
,
must
we
believe
our
sences
rather
than
God
?
or
must
we
not
believe
them
in
other
things
,
because
in
the
particular
case
of
the
Eucharist
we
must
believe
God
,
rather
than
our
sences
?
Both
these
consequences
you
see
are
absurd
:
Now
for
the
case
it self
,
in
which
he
instances
,
Dr.
Taylor
above
cited
confesses
,
that
they
(
viz.
Catholicks
)
have
a
divine
Revelation
(
viz.
Christs
word
,
This
is
my
Body
)
whose
Litteral
and
Grammatical
sence
,
if
that
sence
were
intended
,
would
warrant
them
to
do
violence
to
all
the
Sciences
,
in
the
Circle
;
but
,
I
add
,
it
would
be
no
precedent
to
them
not
to
believe
their
sences
in
other
the
plainest
objects
of
them
,
as
in
the
matter
of
Tradition
,
or
Christs
body
after
the
Resurrection
.
3.
He
saith
that
We
expose
faith
to
great
uncertainty
,
by
denying
to
men
the
use
of
their
Judgement
and
Reason
as
to
matters
of
faith
proposed
by
a
Church
,
that
is
,
we
deny
particular
mens
Iudgement
,
as
to
matters
of
faith
,
to
be
as
good
if
not
better
than
the
Churches
,
and
to
inferre
from
hen●e
,
that
we
make
Faith
uncertain
,
is
just
as
if
on
the
contrary
one
should
say
,
that
Protestants
make
faith
certain
by
exposing
matter
of
faith
determined
by
the
Church
,
to
be
discussed
and
reversed
by
the
Iudgement
and
reason
(
or
rather
fancy
)
of
every
private
man
.
We
have
good
store
of
this
kind
of
certainty
in
England
.
But
as
for
the
use
of
our
Iudgement
and
Reason
,
as
to
the
matters
themselves
proposed
by
the
Church
,
it
is
the
daily
business
of
Divines
and
Preachers
,
not
only
to
shew
them
not
to
be
repugnant
to
any
natural
truth
,
but
also
to
illustrate
them
with
Arguments
drawn
from
reason
.
But
the
use
,
he
would
have
of
reason
,
is
I
suppose
,
to
believe
nothing
,
but
what
his
reason
can
comprehend
,
and
this
is
not
only
irrational
in
its
self
,
but
contrary
to
the
Doctrine
of
St.
Paul
,
where
he
commands
us
to
captivate
our
understandings
to
the
Obedience
of
Faith
.
4.
He
adds
,
We
expose
faith
to
uncertainty
by
making
the
Church
power
extend
to
making
new
Articles
of
Faith
.
And
this
if
it
were
true
,
were
something
indeed
to
his
purpose
.
But
the
Church
never
yet
owned
any
such
power
,
in
her
General
Councils
,
but
only
to
manifest
and
establish
the
Doctrine
received
from
her
Fore-fathers
;
as
is
to
be
seen
in
the
prooems
of
all
the
Sessions
of
the
Council
of
Trent
,
where
the
Fathers
before
they
declare
what
is
to
be
believed
,
ever
premise
that
what
they
declare
,
is
the
same
they
have
received
by
Tradition
from
the
Apostles
.
And
because
it
may
happen
that
some
particular
Doctrine
was
not
so
plainly
delivered
to
each
part
of
the
Church
,
as
it
happened
in
St.
Cyprians
case
,
concerning
the
non-rebaptization
of
Hereticks
,
we
acknowledge
it
is
in
her
power
,
to
make
that
necessary
to
be
believed
which
was
not
so
before
,
not
by
inventing
new
Articles
,
but
by
declaring
more
explicitely
the
Truths
contained
in
Scripture
and
Tradition
.
Lastly
he
saith
,
We
expose
Faith
to
great
uncertainty
,
because
the
Church
pretending
to
infallibility
,
does
not
determine
Controversies
on
foot
among
our selves
.
As
if
faith
could
not
be
certain
,
unless
all
Controversies
among
particular
men
be
determined
,
what
then
becomes
of
the
certainty
of
Protestants
faith
,
who
could
yet
never
find
out
a
sufficient
means
to
determine
any
one
Controversie
among
them
?
for
if
that
means
be
plain
Scripture
,
what
one
Iudgeth
plain
,
another
Iudgeth
not
so
,
and
they
acknowledge
no
Iudge
between
them
to
decide
the
Controversie
.
As
for
the
Catholick
Church
if
any
Controversies
arise
concerning
the
Doctrine
delivered
(
as
in
St.
Cyprians
case
)
she
determines
the
Controversie
by
declaring
what
is
of
Faith
.
And
for
other
Controversies
which
belong
not
to
faith
,
she
permits
,
as
St.
Paul
saith
,
every
one
to
abound
in
his
own
sence
.
And
thus
much
in
Answer
to
his
third
Argument
,
by
which
,
and
what
hath
been
said
to
his
former
Objections
,
it
appears
that
he
hath
not
at
all
proved
what
he
asserted
in
his
second
Answer
to
the
first
Question
,
viz.
That
all
those
who
are
in
the
Communion
of
the
Church
of
Rome
do
run
so
great
a
hazard
of
their
Salvation
,
that
none
who
have
a
care
of
their
souls
ought
to
embrace
or
continue
in
it
.
But
he
hath
a
third
Answer
for
us
,
in
case
the
former
faile
;
and
it
is
,
§
.
10.
That
a
Protestant
leaving
the
Communion
of
the
Protestant
Church
doth
incurr
a
greater
guilt
,
than
one
who
was
bred
up
in
the
Church
of
Rome
,
and
continues
therein
by
invincible
ignorance
.
This
is
the
directest
answer
he
gives
to
the
Question
,
and
what
it
imports
is
this
,
That
invincible
Ignorance
(
and
he
doth
not
know
what
allowance
God
will
make
for
that
neither
)
is
the
only
Anchor
which
a
Catholick
hath
to
save
himself
by
.
If
by
discoursing
with
Protestants
,
and
reading
their
Books
,
he
be
not
sufficiently
convinced
,
whereas
he
ought
in
the
supposition
of
the
Answerer
,
to
be
so
,
that
the
Letter
of
the
Scripture
as
interpretable
by
every
private
mans
reason
is
a
most
certain
Rule
of
Faith
and
Life
;
but
is
still
over-ruled
by
his
own
Motives
,
(
the
same
which
held
St.
Austin
in
the
bosome
of
the
Catholick
Church
)
he
is
guilty
of
wilful
Ignorance
and
consequently
a
lost
man
;
there
is
no
hope
of
Salvation
for
him
.
Much
less
for
a
Protestant
who
shall
embrace
the
Catholick
Communion
,
because
he
is
supposed
(
doubtless
from
the
same
Rule
)
to
have
sufficient
conviction
of
the
Errors
of
the
Roman
Church
,
or
is
guilty
of
wilful
Ignorance
,
If
he
have
it
not
,
which
is
a
damnable
sin
,
and
unrepented
of
destroyes
salvation
.
So
that
now
the
upshot
of
the
Answer
to
the
Question
,
Whether
a
Protestant
embracing
Catholick
Religion
upon
the
same
motives
,
which
one
bred
and
well
grounded
in
it
,
hath
to
remain
in
it
,
may
be
equally
saved
with
him
,
comes
to
this
,
that
they
shall
both
be
damned
,
though
unequally
,
because
the
converted
Catholick
more
deeply
,
than
he
that
was
bred
so
.
And
now
who
can
but
lament
the
sad
condition
of
that
great
Doctor
and
Father
of
the
Church
,
and
hitherto
reputed
St.
Austin
,
who
rejecting
the
Manichees
pretended
rule
of
Scripture
,
upon
the
aforesaid
grounds
,
left
their
Communion
to
embrace
the
Communion
of
the
Church
of
Rome
?
And
what
is
become
now
of
their
distinction
of
points
fundamental
from
not
fundamental
,
which
heretofore
they
thought
sufficient
to
secure
both
Catholicks
and
Protestants
Salvation
,
and
to
charge
us
with
unconscionable
uncharitableness
in
not
allowing
them
to
be
sharers
with
us
.
The
absurdness
of
these
consequences
may
serve
for
a
sufficient
conviction
of
the
nullity
of
his
third
and
last
answer
to
the
first
Question
.
As
for
what
he
saith
to
the
second
,
I
agree
so
far
with
him
,
that
every
Christian
is
bound
to
choose
the
Communion
of
the
purest
Church
,
but
which
that
Church
is
,
must
be
seen
by
the
grounds
it
brings
to
prove
the
Doctrines
it
teaches
,
to
have
been
delivered
by
Christ
and
his
Apostles
.
That
Church
is
to
be
judged
purest
which
hath
the
best
grounds
:
and
consequently
it
is
of
necessity
to
Salvation
to
embrace
the
communion
of
it
.
What
then
you
are
bound
to
do
in
reason
and
conscience
is
,
to
see
which
Religion
of
the
two
,
hath
the
strongest
Motives
for
it
,
and
to
embrace
that
as
you
will
answer
the
contrary
to
God
and
your
own
soul.
To
help
you
to
do
this
,
and
that
the
Answerer
may
have
the
less
exception
against
them
,
I
will
give
you
a
Catalogue
of
Catholick
Motives
(
though
not
all
neither
)
in
the
words
of
the
forecited
Dr.
Taylor
,
advertising
only
for
brevity
sake
,
I
leave
out
some
mentioned
by
him
,
and
that
in
these
I
set
down
,
you
also
give
allowance
for
some
expressions
of
his
,
with
which
he
hath
mis-represented
them
:
Thus
then
he
,
Liberty
of
Proph.
Sect.
20.
Speaking
of
Catholicks
,
The
beauty
and
Splendour
of
their
Church
,
their
pompous
(
he
should
have
said
)
solemn
Service
;
the
stateliness
and
solemnity
of
the
Hierarchy
,
their
name
of
Catholick
,
which
they
suppose
(
he
should
have
said
,
their
very
Adversaries
give
them
)
as
their
own
due
,
and
to
concern
no
other
Sect
of
Christians
;
the
Antiquity
of
many
of
their
Doctrines
,
(
he
should
have
said
all
)
the
continual
succession
of
their
Bishops
,
their
immediate
derivation
from
the
Apostles
;
their
Title
to
succeed
St.
Peter
,
the
flattering
(
he
should
have
said
due
)
expression
of
Minor
Bishops
(
he
means
,
acknowledging
the
Pope
head
of
the
Church
)
which
by
being
old
records
,
have
obtained
credibility
;
the
multitude
and
variety
of
People
which
are
of
their
perswasion
;
apparent
consent
with
Antiquity
in
many
Ceremonials
,
which
other
Churches
have
rejected
;
and
a
pretended
and
sometimes
(
he
should
have
said
alwayes
)
apparent
consent
with
some
elder
Ages
in
matters
Doctrinal
;
The
great
consent
of
one
part
with
another
in
that
which
most
of
them
affirm
to
be
de
fide
(
of
Faith
)
The
great
differences
which
are
commenced
among
their
Adversaries
,
abusing
the
liberty
of
Prophecying
into
a
very
great
licentiousness
;
Their
happiness
of
being
Instruments
in
converting
divers
(
he
should
rather
have
said
of
all
)
Nations
.
The
piety
and
austerity
of
their
Religious
Orders
of
Men
and
Women
;
The
single
life
of
their
Priests
and
Bishops
,
the
severity
of
their
Fasts
,
and
their
exteriour
observances
,
the
great
reputation
of
their
first
Bishops
for
faith
and
sanctity
;
the
known
holiness
of
some
of
those
persons
,
whose
institutes
the
Religious
persons
pretend
to
imitate
;
the
oblique
Arts
and
indirect
proceedings
of
some
of
those
who
departed
from
them
,
and
amongst
many
other
things
the
names
of
Heretick
and
Schismatick
which
they
with
infinite
pertinacity
(
he
should
have
said
,
upon
the
same
grounds
the
Fathers
did
)
fasten
upon
all
that
disagree
from
them
.
These
things
,
saith
he
,
and
divers
others
may
very
easily
perswade
persons
of
much
reason
,
and
more
piety
to
retain
that
which
they
know
to
have
been
the
Religion
of
their
Fore-fathers
,
which
had
actually
possession
and
seizure
of
mens
understandings
,
before
the
opposite
professions
(
to
wit
of
Protestant
,
Presbyterian
,
Anabaptist
,
&c.
)
had
a
name
.
Thus
Dr.
Taylor
,
an
eminent
and
leading
man
amongst
the
Protestants
;
and
if
he
confess
that
these
Motives
were
sufficient
for
a
Catholick
to
retain
his
Religion
,
they
must
be
of
like
force
to
perswade
a
dis-interessed
Protestant
to
embrace
it
,
unless
the
Protestants
can
produce
Motives
for
their
Religion
of
greater
,
or
at
least
equal
force
,
with
these
,
which
so
great
a
man
among
them
confesseth
,
that
Catholicks
have
for
theirs
.
Here
therefore
you
must
call
upon
the
Author
of
the
Paper
you
sent
me
to
produce
a
Catalogue
of
grounds
,
or
at
least
some
one
ground
for
the
Protestant
Religion
of
greater
or
equal
force
with
all
these
:
And
as
Dr.
Taylor
saith
,
divers
others
which
he
omitted
,
viz.
The
Scripture
interpreted
by
the
consent
of
Fathers
,
the
determination
of
General
Councils
,
the
known
Maxime
of
Catholicks
,
that
nothing
is
to
be
believed
of
Faith
,
but
what
was
received
from
their
Fore-fathers
as
handed
down
from
the
Apostles
.
The
testimonie
of
the
present
Church
,
of
no
less
Authority
now
,
than
in
St.
Austins
time
,
both
for
the
Letter
and
the
sence
of
the
Scripture
,
&c.
Do
this
,
and
the
Controversie
will
quickly
be
at
an
end
.
Particular
disputes
are
endless
,
and
above
the
understanding
of
such
,
as
are
not
learned
;
but
in
grounds
and
principles
,
't
is
not
so
hard
for
Reason
and
common
sence
to
Iudge
.
That
you
may
the
better
do
it
in
your
case
,
I
shall
desire
you
to
take
these
two
Cautions
along
with
you
:
First
,
That
the
Subject
of
the
present
Controversie
,
are
not
those
Articles
in
which
the
Protestants
agree
with
us
,
and
for
which
they
may
pretend
to
produce
the
same
Motives
,
we
do
:
But
in
those
in
which
they
dissent
from
us
such
as
are
no
Transubstantiation
,
no
Purgatory
,
no
honour
due
to
Images
,
no
Invocation
to
Saints
,
and
the
like
,
in
which
the
very
Essence
of
Protestant
,
as
distinct
from
Catholick
consists
.
What
Motives
they
can
or
will
produce
for
these
.
I
do
not
foresee
:
The
pretence
of
Scriptures
being
sufficiently
plain
hath
no
place
here
,
because
then
the
foresaid
Negatives
would
be
necessary
to
be
believed
as
divine
Truths
.
And
for
their
own
Reason
and
Learning
,
it
will
be
found
too
light
when
put
into
the
scale
against
that
of
the
Catholick
Church
for
so
many
Ages
.
The
second
Caution
is
,
That
you
be
careful
to
distinguish
between
Protestants
producing
grounds
for
their
own
Religion
,
and
finding
fault
with
ours
.
An
Atheist
can
cavil
and
find
fault
with
the
grounds
which
learned
men
bring
to
prove
a
Deity
,
such
as
are
the
Order
of
this
visible
World
,
the
general
consent
of
Nations
,
&c.
In
this
an
Atheist
thinks
he
doth
somewhat
.
But
can
he
produce
as
good
or
better
grounds
for
his
own
opinion
?
No
,
you
see
then
't
is
one
thing
to
produce
grounds
for
what
we
hold
,
and
another
to
find
fault
with
those
which
are
produced
by
the
contrary
part
.
The
latter
hath
made
Controversie
so
long
,
and
the
former
will
make
it
as
short
;
let
the
Answerer
therefore
instead
of
finding
fault
with
our
Motives
produce
his
own
for
the
Articles
in
Controversie
,
and
I
am
confident
you
will
quickly
discern
which
carry
the
most
weight
,
and
consequently
which
are
to
be
preferred
.
A
Defence
of
the
foregoing
Answer
to
the
Questions
.
CHAP.
I.
Of
the
Idolatry
practised
in
the
Church
of
Rome
,
in
the
Worship
of
Images
.
The
introduction
,
concerning
the
occasion
of
the
debate
.
The
Church
of
Rome
makes
its
members
guilty
of
Hypocrisie
or
Idolatry
:
First
,
Of
the
Worship
of
God
by
Images
:
Some
propositions
for
clearing
the
notion
of
Divine
Worship
.
It
is
in
Gods
power
to
determine
the
way
of
his
Worship
,
which
being
determined
,
Gods
Law
,
and
not
our
intention
,
is
to
be
the
rule
of
Worship
.
The
main
question
is
,
Whether
God
hath
forbidden
the
worshipping
of
himself
by
an
Image
,
under
the
notion
of
Idolatry
?
Of
the
meaning
of
the
second
Commandment
,
from
the
terms
therein
used
,
the
large
sense
and
importance
of
them
,
which
cannot
be
understood
only
of
Heathen
Idols
.
Of
the
reason
of
that
Law
,
from
Gods
infinite
and
invisible
nature
:
How
far
that
hath
been
acknowledged
by
Heathens
?
The
Law
against
Image
Worship
no
ceremonial
Law
respecting
meerly
the
Iews
;
the
reason
against
it
made
more
clear
by
the
Gospel
:
The
wiser
Heathen
did
not
worship
their
Images
as
Gods
,
yet
their
worship
condemned
as
Idolatry
.
The
Christian
Church
believed
the
reason
of
this
Law
to
be
immutable
;
Of
the
Doctrine
of
the
second
Council
of
Nice
;
the
opposition
to
it
in
Greece
,
Germany
,
France
and
England
.
Of
the
Scripture
Instances
of
Idolatry
contrary
to
the
second
Commandment
,
in
the
Golden
Calf
,
and
the
Calves
of
Dan
and
Bethel
.
Of
the
distinctions
used
to
excuse
image-worship
from
being
Idolatry
:
The
vanity
and
folly
of
them
.
The
instances
supposed
to
be
parallel
answered
.
Madam
,
§
.
1.
THat
increase
of
Controversies
in
my
answer
,
Roman
Church
:
and
if
he
thinks
these
too
many
(
as
in
truth
they
are
)
he
ought
to
condemn
that
Church
for
it
,
which
hath
been
the
cause
of
them
.
And
,
I
know
no
other
end
I
had
herein
,
but
to
let
you
see
,
there
can
be
no
reason
to
forsake
the
communion
of
our
Church
,
wherein
the
way
of
salvation
is
the
same
,
with
that
of
the
Apostolical
and
Primitive
Church
,
for
another
,
which
hath
degenerated
so
much
from
it
;
as
I
hope
will
appear
in
the
following
Discourse
.
To
wave
therefore
any
farther
debate
,
concerning
the
terms
or
sense
of
the
Questions
:
As
to
the
occasion
of
them
,
I
could
not
but
suppose
it
to
relate
to
your
own
condition
,
and
I
dare
appeal
to
himself
,
Whether
the
Question
of
the
possibility
of
the
salvation
of
a
Protestant
turn'd
to
the
Church
of
Rome
were
moved
for
any
other
end
,
than
thereby
the
easier
to
draw
persons
of
our
Church
into
their
communion
;
which
being
so
common
,
and
yet
so
weak
an
Artifice
,
I
had
reason
to
premise
an
answer
to
that
purpose
:
and
I
do
still
affirm
,
that
such
a
possibility
being
granted
,
it
is
no
sufficient
Motive
to
any
one
to
leave
the
communion
of
one
Church
for
another
.
And
whether
this
be
to
his
Question
or
no
,
I
am
sure
it
is
very
much
to
the
purpose
,
for
which
this
Controversie
was
first
started
.
I
beseech
you
therefore
Madam
,
do
not
so
much
disparage
your
own
Judgement
,
and
the
Church
you
have
been
bred
up
in
,
to
forsake
it
,
till
some
better
reason
be
offered
,
than
the
Proposer
pretends
that
his
Questions
imply
:
Which
,
if
not
for
your
own
sake
,
yet
for
mine
I
desire
you
to
insist
upon
,
that
I
may
know
one
reason
at
least
from
them
,
(
which
I
cannot
yet
procure
,
although
I
have
often
requested
it
)
why
the
believing
all
the
ancient
Creeds
and
leading
a
good
life
,
may
not
be
sufficient
to
salvation
,
unless
one
be
of
the
communion
of
the
Church
of
Rome
?
But
lest
I
should
be
thought
to
digress
,
I
return
to
his
Papers
,
and
am
willing
to
pass
over
his
unhandsome
reflection
on
our
Church
as
in
a
sinking
condition
,
which
God
hath
hitherto
preserved
,
and
I
hope
will
do
,
to
the
confusion
of
its
enemies
:
But
why
he
should
call
my
comparison
a
supposition
,
and
his
own
a
truth
,
before
he
proved
their
Church
to
be
the
Catholick
Church
,
I
am
yet
to
seek
.
And
so
I
come
to
the
main
business
.
§
.
2.
My
second
answer
was
,
That
all
those
who
are
in
the
communion
of
the
Church
of
Rome
,
do
run
so
great
a
hazard
of
their
salvation
,
that
none
who
have
a
care
of
their
souls
,
ought
to
embrace
it
,
or
continue
in
it
.
which
I
am
amazed
he
should
say
,
was
not
pertinent
to
the
Question
,
if
the
Question
were
propounded
for
any
ones
satisfaction
,
that
doubted
which
Churches
communion
it
were
best
to
embrace
?
This
I
proved
,
1.
Because
They
must
by
the
terms
of
that
communion
,
be
guilty
either
of
Hypocrisie
or
Idolatry
;
either
of
which
,
are
sins
inconsistent
with
salvation
.
Here
he
charges
me
with
a
contradiction
,
because
I
overprove
what
I
intended
;
but
he
may
easily
excuse
me
from
it
,
if
he
will
allow
the
possibility
of
salvation
to
any
one
who
commits
any
wilful
sins
;
for
in
the
case
of
any
such
sins
,
it
is
true
,
that
they
are
inconsistent
with
salvation
,
and
yet
he
that
doth
commit
them
,
doth
but
run
the
hazzard
of
salvation
,
because
he
may
repent
of
them
.
But
if
it
be
a
contradiction
to
say
,
that
some
sins
are
inconsistent
with
salvation
,
yet
those
who
commit
them
,
may
be
saved
,
though
hardly
;
he
must
make
all
who
commit
any
wilful
sin
to
be
unavoidably
damned
;
and
then
it
is
to
no
purpose
,
what
Church
we
are
of
.
The
meaning
therefore
was
this
,
That
Hypocrisie
and
Idolatry
,
are
sins
inconsistent
with
a
state
of
salvation
;
and
there
is
no
way
to
escape
being
damned
,
but
by
the
repentance
of
those
who
are
guilty
of
them
.
(
But
of
this
more
at
large
in
the
vindication
of
my
third
Answer
)
and
those
who
are
in
the
communion
of
the
Church
of
Rome
,
must
be
guilty
either
of
the
one
or
the
other
of
these
,
I
proved
by
this
Argument
,
That
Church
which
requires
giving
to
the
creature
the
Worship
due
only
to
the
Creator
,
makes
the
members
of
it
guilty
of
Hypocrisie
or
Idolatry
;
but
the
Church
of
Rome
in
the
Worship
of
God
by
Images
,
the
adoration
of
Bread
in
the
Eucharist
,
and
the
formal
invocation
of
Saints
,
doth
require
giving
to
the
creature
the
worship
due
only
to
the
Creator
,
therefore
it
makes
the
members
of
it
guilty
of
Hypocrisie
or
Idolatry
.
Which
I
did
prove
by
parts
.
1.
§
.
3.
Concerning
the
Worship
of
God
by
Images
,
I
proved
that
it
could
not
be
terminated
on
God
,
because
in
the
second
Commandment
he
not
only
denys
to
receive
it
,
but
threatens
to
punish
those
who
give
it
.
To
this
he
answers
1.
That
it
is
a
contradiction
to
say
,
that
it
is
the
worship
of
God
by
an
Image
,
and
yet
be
terminated
wholly
on
the
creature
.
2.
That
this
is
built
,
on
a
mistake
of
the
nature
of
humane
acts
,
which
though
they
ought
to
be
governed
by
the
Law
of
God
,
yet
when
they
swerve
from
it
,
cease
not
to
tend
to
their
own
proper
objects
:
and
that
Gods
prohibition
of
such
or
such
a
kind
of
Worship
,
may
make
it
to
be
unlawful
,
but
hinders
not
the
act
from
tending
,
whither
it
is
intended
;
which
he
proves
by
the
prayers
of
Thieves
and
Murderers
,
to
God
for
good
success
;
the
Iews
offering
to
God
in
Sacrifice
the
blind
and
the
lame
,
which
he
hath
forbidden
;
Cains
offering
a
Sacrifice
to
God
,
which
he
refused
to
accept
of
;
from
whence
he
concludes
,
That
though
God
should
have
forbidden
men
to
worship
him
by
Images
,
yet
it
doth
not
follow
,
but
the
worship
so
given
,
would
be
terminated
on
him
.
3.
That
the
second
Commandment
only
forbids
the
worship
of
Idols
,
or
the
giving
the
Soveraign
honour
due
to
God
to
an
Idol
;
but
this
doth
not
forbid
the
worship
of
Images
,
because
they
give
to
them
only
an
inferiour
and
relative
honour
,
and
not
,
that
worship
which
is
due
to
God
.
This
is
the
substance
of
his
answer
:
but
to
let
you
see
the
insufficiency
of
it
,
I
shall
prove
these
two
things
:
1.
That
where
God
hath
prohibited
any
particular
way
or
means
of
giving
worship
to
himself
,
that
worship
so
given
,
cannot
be
said
to
be
terminated
on
him
.
2.
That
God
in
the
second
Commandment
hath
expresly
prohibited
the
giving
any
worship
to
himself
by
an
Image
;
and
not
barely
the
worship
of
Idols
.
1.
That
where
God
hath
prohibited
any
particular
way
or
means
of
giving
worship
to
himself
,
that
worship
so
given
,
cannot
be
said
to
be
terminated
on
him
:
And
however
new
this
way
of
proposing
this
Argument
,
seems
to
him
,
I
do
not
question
to
make
it
good
,
notwithstanding
his
so
peremptory
denying
it
,
as
absolutely
false
.
But
in
order
to
the
clearing
of
it
,
I
shall
lay
down
these
Propositions
.
1.
That
worship
is
nothing
else
but
an
external
signification
of
honour
and
respect
.
For
we
do
not
here
speak
concerning
the
bare
internal
acts
of
the
mind
;
but
of
the
way
whereby
the
esteem
we
have
in
our
minds
,
is
expressed
in
such
a
manner
as
to
give
honour
to
that
which
we
so
esteem
.
2.
That
the
signification
of
honour
,
which
is
due
to
God
is
not
to
be
measured
by
the
intentions
of
men
,
against
the
declared
will
of
God
.
For
,
it
being
in
his
power
to
determine
in
what
way
he
will
be
worshipped
,
we
are
not
to
enquire
,
whether
men
do
intend
any
act
of
theirs
for
his
honour
;
but
whether
God
doth
allow
it
or
no
?
And
herein
lyes
his
great
mistake
in
thinking
,
That
mens
intentions
are
to
be
the
rule
of
Divine
Worship
:
so
that
what
they
design
for
the
honour
of
God
,
must
needs
end
in
it
.
Whereas
,
if
God
hath
the
power
of
making
a
rule
for
his
own
worship
,
he
cannot
be
honoured
by
mens
doing
any
thing
against
his
declared
Will
,
whatever
their
intention
be
.
For
,
then
God
might
be
honoured
by
the
most
palpable
acts
of
disobedience
;
which
is
a
plain
contradiction
;
for
what
can
be
greater
dishonour
to
God
,
than
to
break
his
Laws
for
his
Honour
.
3.
The
Divine
Law
being
the
rule
of
Worship
,
all
prohibited
wayes
of
worship
must
receive
that
denomination
which
God
himself
gives
them
.
As
if
a
Prince
should
declare
it
by
his
Laws
,
to
be
Treason
for
any
man
to
bow
down
to
a
Sign-Post
with
his
head
upon
it
,
under
pretence
of
giving
the
greater
honour
to
his
Prince
;
I
desire
to
know
,
whether
a
mans
intentions
of
honouring
his
Prince
thereby
,
excuse
him
from
Treason
or
no
?
So
it
is
in
our
case
,
if
God
absolutely
prohibits
the
worship
of
himself
by
an
Image
,
whatever
the
intention
of
the
person
be
,
and
calls
this
by
the
name
of
Idolatry
,
no
mans
directing
the
intention
of
his
mind
beyond
the
Image
,
can
excuse
him
from
it
.
From
whence
,
it
necessarily
follows
,
that
the
worship
of
God
by
an
Image
,
when
himself
hath
prohibited
it
,
and
declared
it
Idolatry
,
as
I
shall
prove
he
hath
done
in
the
second
Commandment
,
cannot
be
terminated
on
God
,
but
only
on
the
Image
;
for
no
man
will
be
so
absurd
,
as
to
say
,
that
an
act
of
Idolatry
is
terminated
upon
God
.
By
which
we
see
,
how
far
it
is
from
the
appearance
of
a
contradiction
,
to
say
that
the
worship
of
God
by
an
Image
being
declared
to
be
Idolatry
by
himself
,
should
be
terminated
wholly
on
the
creature
,
(
which
are
but
other
words
explaining
the
nature
of
Idolatry
)
and
what
an
easie
answer
will
take
off
all
his
other
Instances
.
For
those
do
not
suppose
,
any
prohibited
object
or
means
of
worship
,
which
is
the
only
thing
we
speak
of
;
but
either
praying
to
the
true
God
for
bad
ends
,
as
in
the
case
of
Thieves
and
Murderers
praying
for
good
success
;
or
bringing
something
in
Sacrifice
to
him
which
he
had
forbidden
,
as
the
Iews
offering
the
blind
and
the
lame
:
or
some
miscarriage
in
the
minds
of
them
that
sacrifice
or
pray
to
him
,
as
in
Cains
oblation
,
and
wicked
mens
prayers
;
but
all
these
are
very
remote
from
the
present
debate
,
concerning
an
object
or
means
of
worship
prohibited
by
God
himself
under
the
notion
of
Idolatry
.
This
being
cleared
,
I
come
to
prove
,
§.
4.
2.
That
God
in
the
second
Commandment
hath
expresly
prohibited
the
giving
any
worship
to
himself
by
an
Image
:
giving
the
worship
of
God
to
Idols
,
as
he
asserts
.
Our
Controversie
now
being
about
the
sense
of
a
Law
,
the
best
wayes
we
have
to
find
out
the
meaning
of
it
,
are
either
,
from
the
terms
wherein
it
is
expressed
,
or
from
the
reason
annexed
to
it
;
or
from
the
judgement
of
those
whom
we
believe
best
able
to
understand
and
interpret
it
.
I
shall
therefore
prove
that
to
be
the
meaning
of
this
Law
of
God
which
I
have
set
down
,
from
every
one
of
these
wayes
.
1.
From
the
terms
wherein
the
Law
is
expressed
:
this
I
the
rather
insist
upon
,
because
it
is
the
way
himself
hath
chosen
:
for
he
saith
,
The
Hebrew
word
Pesel
,
in
Latin
Sculptile
is
used
in
Scripture
to
signifie
an
Idol
,
and
so
the
LXX
.
translate
it
in
this
place
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therefore
saith
,
it
was
an
artifice
of
the
Protestants
to
translate
it
Image
instead
of
Idol
,
and
not
any
certain
kind
of
Image
neither
,
but
any
whatsoever
;
Thou
shalt
not
make
to
thy self
any
graven
Image
,
instead
of
,
Thou
shalt
not
make
to
thy self
an
Idol
.
By
his
own
acknowledgement
then
,
we
are
to
judge
the
sense
of
the
Law
,
by
the
importance
of
the
words
therein
used
;
but
I
shall
prove
,
First
,
That
supposing
Pesel
did
signifie
only
an
Idol
,
yet
that
were
not
enough
.
Secondly
,
That
Pesel
is
very
properly
rendred
by
the
Protestants
,
and
that
it
doth
not
signifie
barely
an
Idol
.
1.
Supposing
that
were
the
signification
of
Pesel
which
he
contends
for
,
that
were
not
enough
,
unless
there
had
been
no
other
word
but
that
used
in
the
Law
:
but
another
word
is
added
to
prevent
a
mistake
of
that
nature
,
of
as
large
a
signification
as
may
be
to
this
purpose
:
which
is
,
Themuna
,
which
they
render
similitude
as
well
as
we
,
and
is
never
used
in
the
whole
Scripture
to
signifie
such
an
Idol
as
he
supposes
this
Law
intends
.
To
what
purpose
then
are
words
of
the
largest
signification
put
into
a
Law
;
if
the
sense
be
limited
according
to
the
most
narrow
acceptation
of
one
word
mentioned
therein
?
For
there
is
no
kind
of
Image
,
whether
graven
,
or
painted
,
whether
of
a
real
or
imaginary
being
,
but
is
comprehended
under
the
signification
of
the
words
set
down
in
the
Law
:
for
not
only
the
making
a
similitude
in
general
,
is
forbidden
,
but
any
kind
of
similitude
whether
of
things
in
Heaven
,
or
Earth
,
or
under
the
Earth
,
to
bow
down
to
them
,
or
worship
them
.
I
confess
it
cannot
enter
into
my
mind
,
how
God
should
have
forbidden
the
worship
of
Images
by
more
express
and
emphatical
words
than
he
hath
done
;
and
if
he
had
used
any
other
words
,
their
sense
might
as
well
have
been
perverted
as
these
are
.
If
a
Prince
should
under
a
very
severe
penalty
forbid
all
his
subjects
making
any
Image
or
resemblance
,
with
an
intent
to
give
honour
to
him
by
kneeling
before
them
;
would
not
that
man
be
thought
very
ridiculous
,
who
should
go
about
to
interpret
the
Law
thus
,
that
the
Prince
did
not
forbid
them
making
any
picture
of
himself
or
his
Son
,
or
any
of
his
Favourites
(
for
the
worship
of
these
could
not
but
redound
to
his
own
Honour
)
but
only
that
they
should
make
the
Image
of
an
Ape
,
or
an
Ass
,
or
a
Tyger
,
thinking
to
honour
their
Prince
thereby
?
Much
such
an
exposition
is
that
here
given
of
the
Law
;
God
forbids
any
Image
or
similitude
to
be
made
with
respect
to
his
worship
(
for
it
is
ridiculous
to
imagine
the
Law
means
any
thing
else
)
but
,
he
saith
,
This
Law
must
not
be
understood
to
exclude
a
Crucifix
,
nor
I
suppose
any
Image
of
God
himself
:
(
at
least
as
he
appeared
of
old
;
)
nor
of
his
Saints
or
Angels
,
with
an
intention
to
worship
God
by
them
;
but
only
they
should
not
worship
Apis
or
Dagon
,
an
Ichneumon
or
a
Crocodile
,
or
any
of
the
most
ridiculous
follies
of
the
Heathen
.
If
this
had
been
the
meaning
of
the
Law
,
why
was
it
not
more
plainly
expressed
?
Why
were
none
of
the
words
elsewhere
used
,
by
way
of
contempt
of
the
Heathen
Idols
here
mentioned
,
as
being
less
lyable
to
ambiguity
?
Why
in
so
short
a
comprehension
of
Laws
,
is
this
Law
so
much
inlarged
above
what
it
might
have
been
,
if
all
that
he
saith
,
were
only
meant
by
it
?
For
then
the
meaning
of
the
two
first
Precepts
might
have
been
summed
up
in
very
few
words
:
You
shall
have
no
other
Gods
but
me
;
and
you
shall
worship
the
Images
of
no
other
Gods
but
me
.
This
is
his
meaning
,
but
far
enough
from
being
that
of
the
second
Commandment
.
2.
The
only
word
he
insists
upon
which
is
Pesel
,
is
very
properly
rendred
an
Image
,
and
it
doth
not
signifie
barely
an
Idol
:
the
word
properly
signifies
any
thing
that
is
carved
,
or
cut
out
of
wood
or
stone
:
and
it
is
no
less
than
forty
several
times
rendred
by
the
LXX
.
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sculptile
,
and
but
thrice
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
which
is
very
observable
,
although
Exod.
20.
4.
they
render
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
in
the
repetition
of
the
Law
,
Deut.
5.
8.
the
Alexandrian
MS.
hath
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Deut.
4.
16.
in
other
Copies
of
the
LXX
.
the
same
word
is
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
from
whence
it
is
plain
,
that
when
they
translate
it
by
an
Idol
,
they
mean
no
more
thereby
than
a
graven
image
,
and
Isa.
40.
18.
they
translate
it
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
properly
an
image
;
so
that
no
assistance
can
be
given
him
by
that
translation
;
and
the
Vulgar
Latin
it self
useth
Idolum
,
Sculptile
and
Imago
,
all
to
express
the
same
thing
,
Isa.
44.
9
,
10
,
13.
By
which
it
appears
,
that
any
Image
being
made
so
far
the
object
of
Divine
Worship
,
that
men
do
bow
down
before
it
;
doth
thereby
become
an
Idol
,
and
on
that
account
is
forbidden
in
this
Commandment
.
§.
5.
3.
We
consider
the
reason
given
of
this
Law
,
To
whom
will
ye
liken
God
?
or
what
likeness
will
ye
compare
unto
him
?
The
workman
melteth
a
graven
Image
,
and
the
Goldsmith
spreadeth
it
over
with
Gold
,
Have
ye
not
known
?
Have
ye
not
heard
?
Hath
it
not
been
told
you
from
the
beginning
?
Have
ye
not
understood
from
the
foundation
of
the
earth
?
It
is
he
that
sitteth
upon
the
circle
of
the
earth
,
&c.
I
desire
to
know
whether
this
reason
be
given
against
Heathen
Idols
,
or
those
Images
which
were
worshipped
for
Gods
or
no
?
or
whether
,
by
this
reason
God
doth
not
declare
,
that
all
worship
given
to
him
by
any
visible
representation
of
him
,
is
extreamly
dishonourable
to
him
?
And
to
this
purpose
,
when
this
Precept
is
enforced
on
the
people
of
Israel
by
a
very
particular
caution
,
Deut.
4.
15
,
16
,
&c.
Take
ye
therefore
good
heed
to
your selves
,
lest
ye
corrupt
your selves
and
make
you
a
graven
Image
,
the
similitude
of
any
figure
,
&c.
the
ground
of
that
caution
,
is
expressed
in
these
words
,
For
ye
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
.
If
the
whole
intention
of
the
Law
,
were
only
to
keep
them
from
worshipping
the
Heathen
Idols
,
or
Images
for
Gods
,
to
what
purpose
is
it
here
mentioned
that
they
saw
no
similitude
of
God
when
he
spake
to
them
?
For
although
God
appeared
with
a
similitude
then
,
yet
there
might
have
been
great
reason
against
Worshipping
the
Heathen
Idols
,
or
fixing
the
intention
of
their
Worship
upon
the
bare
Image
.
But
this
was
a
very
great
reason
,
why
they
ought
not
to
think
of
honouring
God
by
an
Image
;
for
if
he
had
judged
that
,
a
suitable
way
of
Worship
to
his
nature
and
excellency
;
he
would
not
have
left
the
choice
of
the
similitude
to
themselves
,
but
would
have
appeared
himself
in
such
a
similitude
as
had
best
pleased
him
.
§
.
6.
From
hence
the
wiser
persons
of
the
Heathens
themselves
condemned
the
Worship
of
God
by
Images
,
the
making
any
Images
for
Worship
,
because
they
were
not
things
worthy
of
God
:
And
that
Xenophanes
Colophonius
derided
the
folly
of
those
who
made
their
Images
which
they
Worshipped
,
to
be
like
themselves
,
and
by
the
same
reason
saith
he
,
if
Horses
and
Elephants
could
paint
as
men
can
,
no
doubt
the
Gods
would
be
made
in
their
shape
;
as
the
Aethiopians
and
Thracians
and
others
made
their
Gods
in
their
own
Colour
and
Fashion
:
but
he
addes
,
That
the
true
God
ought
not
to
be
represented
by
the
resemblance
of
men
to
whom
he
was
unlike
in
body
and
mind
.
And
that
the
only
reason
which
hindred
Plato
from
prohibiting
all
manner
of
Images
was
only
the
fear
of
Socrates
his
Fate
:
he
did
forbid
all
private
Images
,
all
Images
of
Gold
and
Silver
,
of
Ivory
,
of
Iron
and
Brass
,
and
left
only
Wood
and
Stone
,
which
being
so
contemptible
matter
might
more
easily
keep
the
people
from
Worshipping
Images
made
of
them
.
As
God
himself
,
saith
he
,
derideth
the
Idolater
in
the
Prophet
;
he
burneth
part
thereof
in
the
fire
,
and
the
residue
thereof
maketh
he
a
God
,
even
his
graven
Image
.
Antisthenes
in
Clemens
Alexandrinus
condemns
the
use
of
Images
for
Instruction
,
because
there
is
so
great
a
dissimilitude
between
God
and
any
visible
representation
of
him
,
that
no
man
can
learn
any
thing
of
God
,
from
an
Image
:
and
Xenophon
to
the
same
purpose
,
that
God
is
great
and
powerful
,
but
we
know
not
how
to
represent
him
.
Deity
,
because
we
could
not
attain
to
any
due
conception
of
the
Deity
,
but
only
by
our
minds
,
which
is
the
same
reason
that
Plutarch
gives
.
that
if
the
same
Custome
had
continued
,
their
Worship
would
have
been
more
pure
and
chaste
;
and
that
those
who
first
placed
Images
in
places
of
Divine
Worship
,
increased
their
Errour
and
took
away
their
Reverence
;
Wisely
judging
saith
St.
Augustine
that
the
folly
of
Images
would
easily
bring
the
Deity
into
contempt
.
Herodotus
,
Strabo
,
Diogenes
Laertius
say
of
the
Persians
.
So
Tacitus
of
the
Germans
,
that
they
rejected
Images
,
because
they
thought
them
unsuitable
to
the
greatness
of
their
Deities
.
So
Lucian
likewise
saith
of
the
most
ancient
Aegyptians
;
and
Historians
agree
of
the
Romans
,
as
we
have
already
seen
.
If
all
this
had
been
a
meer
positive
Law
intended
only
for
the
Iewes
,
because
of
their
dulness
and
stupidity
,
as
some
imagine
,
whence
comes
it
to
pass
that
those
who
never
heard
of
this
Law
yet
judged
such
a
way
of
Worship
to
be
wholly
unbecoming
a
Divine
Nature
?
It
was
not
meerly
the
fear
lest
they
should
Worship
the
Images
themselves
for
Gods
,
which
was
the
reason
of
the
Commandment
,
but
the
incongruity
of
such
a
way
of
Worship
to
a
being
supposed
to
be
of
an
infinite
and
a
spiritual
nature
.
§
.
7.
And
it
seems
of
all
things
the
most
strange
to
me
,
Iewish
Oeconomy
;
and
that
now
under
the
Gospel
where
we
have
clearer
discoveries
of
Gods
spiritual
nature
and
Worship
,
that
we
should
be
left
at
liberty
to
do
that
,
which
was
before
,
unlawful
to
be
done
.
Was
it
inconsistent
with
Gods
nature
then
,
and
is
it
less
so
now
,
when
we
understand
his
nature
much
better
?
and
that
is
given
as
a
particular
reason
why
we
ought
to
Worship
him
after
a
spiritual
manner
;
corporeal
representation
as
the
Iews
say
the
Samaritans
Worshipped
God
in
the
form
of
a
Dove
in
their
Temple
on
Mount
Garizim
:
in
which
,
notwithstanding
what
Morinus
saith
,
spiritual
worship
to
God
,
how
can
any
men
in
their
senses
imagine
that
Worship
should
be
lawful
among
Christians
which
was
unlawful
to
the
Iewes
?
Is
it
,
that
there
is
now
no
danger
of
falling
into
Heathen
Idolatry
as
there
was
among
the
Iewes
,
on
which
account
God
tied
them
up
so
strictly
in
this
point
of
Images
?
But
this
is
to
begg
the
Question
,
and
to
take
it
for
granted
that
there
was
no
other
reason
of
this
command
,
Whereas
God
himself
hath
told
us
another
,
and
that
is
,
the
incongruity
of
it
to
his
infinite
nature
;
which
the
very
Heathens
themselves
apprehended
in
this
case
.
I
grant
God
might
by
this
means
design
to
keep
them
at
the
greatest
distance
from
the
Heathen
Idolatry
;
but
that
doth
not
hinder
,
but
there
was
an
evil
in
the
thing
it self
,
as
it
doth
imply
so
great
a
disparagement
of
the
divine
nature
to
be
Worshipped
by
a
corporeal
representation
.
As
we
may
say
that
the
prohibition
of
common
Swearing
was
intended
by
God
to
keep
men
from
perjury
;
but
besides
that
,
it
implyes
so
great
an
irreverence
of
God
,
that
it
is
evil
without
that
further
respect
.
And
can
any
one
imagine
there
should
be
greater
irreverence
of
God
shewn
in
calling
him
to
witness
upon
every
slight
occasion
,
than
there
is
in
bowing
down
before
a
block
or
a
hewn
stone
representing
God
to
my
mind
by
it
?
What
can
such
an
Image
do
to
the
heightening
of
devotion
,
or
raising
affections
?
if
it
be
by
calling
to
my
mind
that
Being
I
am
to
Worship
,
then
there
must
be
supposed
some
likeness
,
or
Analogy
,
or
Vnion
between
the
object
represented
and
the
image
,
every
one
of
which
tends
highly
to
the
dishonour
of
the
Deity
,
and
suggests
mean
thoughts
to
us
of
the
God
we
are
to
Worship
.
And
is
there
no
danger
among
Christians
that
they
should
entertain
too
low
and
unworthy
thoughts
of
God
?
and
can
any
thing
tend
to
it
more
effectually
,
than
the
bringing
down
the
representations
of
him
to
the
figure
and
lineaments
of
a
man
drawn
upon
a
Table
or
carved
in
an
Image
?
On
which
account
,
it
seems
much
more
reasonable
for
me
to
Worship
God
by
prostrating
my self
to
the
Sun
,
or
any
of
the
Heavenly
bodies
,
nay
to
an
Ant
or
a
Fly
,
than
to
a
picture
or
an
Image
:
For
in
the
other
I
see
great
evidences
of
the
power
,
and
wisdom
and
goodness
of
God
,
which
may
suggest
venerable
apprehensions
of
God
to
my
mind
;
whereas
these
can
have
nothing
worthy
admiration
,
unless
it
be
the
skill
of
the
Painter
or
Artificer
?
And
I
cannot
,
for
my
heart
,
understand
;
why
I
may
not
as
well
,
nay
better
,
burn
Incense
and
say
my
Prayers
to
the
Sun
,
having
an
intention
only
to
honour
the
true
G●d
by
it
,
as
to
do
both
those
to
an
Image
:
I
am
sure
the
Sun
hath
far
more
advantages
than
any
artificial
Image
can
have
;
the
beauty
and
influence
of
it
may
inflame
and
warm
ones
devotions
much
more
.
If
the
danger
be
,
that
I
am
more
like
to
take
the
Sun
for
God
than
an
Image
:
on
that
account
,
that
which
deserves
most
honour
should
have
least
given
it
,
and
that
which
deserves
least
should
have
most
.
For
the
danger
is
there
still
greater
,
where
the
excellency
is
greater
,
and
by
that
means
we
ought
rather
to
Worship
a
beast
than
a
Saint
,
for
there
is
less
danger
of
believing
one
to
be
God
than
the
other
;
and
so
the
Aegyptians
were
more
excusable
than
the
Papists
.
I
must
ingenuously
confess
,
if
I
had
been
an
Heathen
Idolater
,
only
upon
such
principles
as
these
,
that
there
is
one
supreme
infinite
Being
,
who
makes
use
of
some
more
illustrious
beings
of
the
world
,
to
communicate
benefits
to
the
rest
,
on
which
account
,
I
thought
my self
bound
to
testifie
the
honour
I
owe
to
the
supream
Deity
,
by
paying
my
devotions
in
subordination
to
him
,
to
those
subservient
and
ministerial
Gods
;
I
should
not
have
been
afraid
,
of
what
any
Papists
in
the
World
could
have
said
for
my
Confutation
.
Nay
,
I
should
have
been
tempted
to
have
laughed
at
their
folly
and
despised
their
weakness
,
who
should
plead
for
the
worship
of
God
in
or
by
a
dull
and
rude
image
,
and
condemn
me
for
honouring
God
in
the
most
noble
parts
of
the
Creation
?
If
they
had
told
me
,
that
the
supream
God
,
must
have
a
worship
proper
to
himself
;
Yes
,
I
should
answer
them
in
their
own
terms
,
I
by
no
means
question
it
,
and
that
is
it
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
reserved
to
the
supream
Deity
,
all
that
I
give
to
inferiour
Deities
,
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
only
the
Sun
deserved
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
his
eminent
usefulness
.
If
they
had
said
,
I
made
them
Gods
by
giving
them
religious
Worship
:
no
more
,
than
they
do
Images
.
If
yet
they
had
urged
,
that
God
had
forbidden
Worshipping
the
Host
of
Heaven
;
Yes
,
that
is
,
giving
the
Worship
of
the
Supreme
God
to
them
,
but
not
a
subordinate
relative
,
inferiour
Worship
,
which
was
all
I
intended
,
and
I
hope
they
are
not
so
ignorant
of
the
nature
of
humane
actions
as
not
to
know
that
they
go
whither
they
are
intended
;
and
my
intent
was
only
to
honour
the
true
God
by
it
:
or
else
,
that
the
Worshipping
the
Host
of
Heaven
was
forbidden
to
the
dull
and
stupid
Iewes
,
who
had
no
kind
of
Philos●phy
in
them
,
and
did
not
see
those
admirable
Images
of
the
Divine
perfections
in
them
which
I
did
;
but
for
men
of
Philosophical
and
contemplative
minds
what
injury
to
God
could
there
be
,
as
long
as
the
more
I
saw
cause
to
honour
these
,
far
greater
I
still
saw
to
honour
him
who
produced
all
these
things
?
or
lastly
,
I
would
appeal
to
themselves
whether
the
precept
against
Worshipping
the
host
of
Heaven
,
or
images
were
more
plain
in
the
Scripture
?
the
second
commandment
is
not
in
words
against
the
Worship
of
the
things
but
the
images
of
them
,
and
the
first
against
Worshipping
them
as
the
Supream
God
;
I
did
neither
;
but
they
could
not
possibly
excuse
themselves
who
did
the
same
things
to
an
Image
,
which
they
do
to
God
himself
.
Thus
we
see
the
reason
of
the
commandment
is
by
no
means
appropriated
to
the
Iews
,
but
doth
extend
as
far
as
the
knowledge
of
it
doth
:
and
the
same
arguments
which
notwithstanding
that
command
would
justifie
the
Worship
of
Images
,
will
likewise
justifie
the
most
early
,
the
most
general
,
the
most
lasting
Idolatry
of
the
World
,
which
is
the
Worship
of
the
Sun
,
Moon
,
and
Starrs
.
And
a
mighty
Argument
that
the
reason
of
this
command
,
drawn
from
the
unsuitableness
of
the
Worship
of
Images
to
the
nature
of
God
is
of
an
unalterable
and
universal
nature
,
is
,
that
the
same
reason
is
urged
under
the
New
Testament
against
the
Idolatry
of
the
Heathens
.
So
St.
Paul
dealt
with
the
Athenians
,
proving
the
unreasonableness
of
their
Worshipping
God
by
Images
,
he
was
the
God
that
made
the
World
and
is
Lord
of
Heaven
and
Earth
,
and
that
we
are
his
off-spring
,
therefore
we
ought
not
to
think
that
the
God
head
is
like
unto
Gold
or
Silver
,
he
doth
not
speak
meerly
against
their
other
objects
of
Worship
besides
the
true
God
,
nor
their
supposing
their
Gods
to
be
present
in
their
Images
,
nor
taking
their
images
for
Gods
,
but
against
their
supposition
that
there
was
any
resemblance
between
God
and
their
Images
,
or
that
he
was
capable
of
receiving
any
honour
by
them
.
The
same
Argument
he
useth
to
the
Romans
,
speaking
of
those
,
in
whom
that
which
may
be
known
of
God
is
manifest
,
even
his
eternal
power
and
God-head
;
yet
these
persons
who
knew
God
,
did
not
glorifie
him
as
God
,
but
changed
the
glory
of
the
incorruptible
God
into
an
Image
made
like
to
corruptible
man
,
changing
his
glory
into
Images
,
is
immediately
opposed
to
the
glorifying
him
as
God
in
respect
of
his
eternal
power
and
God-head
;
so
that
those
two
are
inconsistent
with
each
other
,
to
glorifie
God
by
an
Image
and
to
glorifie
him
as
God
.
For
here
the
Apostle
doth
not
discourse
against
the
most
gross
and
sottish
Idolaters
of
the
Heathens
,
but
as
St.
Chrysostome
well
observes
against
the
Philosophers
and
the
wisest
among
them
:
Who
,
though
they
differed
in
their
opinions
of
Religion
extremely
from
the
Vulgar
,
yet
they
concurred
with
them
in
all
the
external
practices
of
their
Idolatry
.
And
therefore
the
Apostle
doth
not
charge
them
with
false
notions
of
a
Deity
,
for
he
saith
,
they
held
the
truth
in
unrighteousness
,
that
they
knew
God
,
but
they
shewed
their
vanity
and
folly
in
thinking
they
had
found
out
subtiller
wayes
of
defending
the
common
Idolatries
among
them
,
and
instead
of
opposing
them
,
made
use
of
their
wits
,
to
excuse
them
.
And
the
most
intelligent
Heathens
did
never
look
on
their
Images
as
any
other
than
symbols
or
representations
of
that
Being
to
which
they
gave
divine
Worship
.
No
one
but
a
Fool
thinks
otherwise
of
them
,
saith
Celsus
;
They
are
only
Books
for
the
ignorant
saith
Porphyrie
,
Arnobius
,
that
they
ever
thought
their
Images
to
be
Gods
,
or
to
have
any
Divinity
in
them
,
but
what
only
comes
from
their
Consecration
,
to
such
an
Vse
;
and
in
St.
Augustin
,
that
they
Worshipped
the
Images
themselves
,
but
through
them
they
Worshipped
the
Deity
;
Maximus
Tyrius
discourses
largely
on
this
Subject
,
that
Images
were
but
the
signs
of
divine
honour
,
and
helps
to
remembrance
.
They
are
but
Symbols
of
the
presence
of
the
Gods
,
Iulian
;
We
do
not
think
them
Gods
,
saith
he
,
but
that
through
them
we
may
Worship
the
Deity
;
for
we
being
in
the
body
,
ought
to
perform
our
Service
in
a
way
agreeable
to
it
.
And
Eusebius
testifies
in
general
of
the
Heathens
,
that
they
did
not
look
on
their
Images
as
Gods
;
however
some
among
them
had
an
opinion
of
the
Gods
being
incorporated
in
them
.
I
desire
to
know
whether
these
men
who
worshipped
Images
upon
those
grounds
did
amiss
or
no
in
it
?
I
do
not
ask
whether
they
were
mistaken
as
to
the
objects
of
their
Worship
,
but
on
supposition
they
were
not
,
whether
they
were
to
blame
in
the
manner
of
serving
God
by
Images
in
such
a
way
as
they
describe
?
If
not
,
wherefore
doth
St.
Paul
pitch
upon
that
,
to
condemn
them
for
,
which
they
were
not
at
all
to
blame
in
?
He
ought
to
have
done
as
the
Iesuits
in
China
did
,
who
never
condemned
the
people
for
worshipping
Images
,
but
for
worshipping
false
Gods
by
them
;
and
perswaded
them
not
to
lay
them
aside
,
but
to
convert
them
to
the
honour
of
the
true
God
:
by
the
work
of
mens
hands
;
and
for
changing
thereby
the
glory
due
to
God
in
regard
of
his
infinite
and
incorruptible
being
,
into
mean
and
unworthy
Images
,
thinking
thereby
to
give
honour
to
him
.
§
.
8.
And
upon
these
grounds
the
Primitive
Fathers
disputed
against
the
Heathen
Idolatry
;
the
making
use
of
corporeal
representations
makes
the
Deity
contemptible
,
saith
Clemens
of
Alexandria
.
Origen
saith
,
That
Christians
have
nothing
to
do
with
Images
,
because
of
the
second
Commandment
;
they
do
not
take
them
for
Gods
,
but
only
for
symbols
or
representations
of
them
,
for
they
must
be
ignorant
,
mean
,
and
unlearned
persons
,
who
can
imagine
the
work
of
an
Artificer
can
be
any
representation
of
a
Deity
.
It
would
be
too
tedious
at
this
time
to
transcribe
all
the
invectives
in
the
Writings
of
the
Fathers
upon
this
subject
:
where
they
dispute
against
the
Heathens
from
this
argument
,
and
do
still
suppose
the
force
of
the
reason
of
this
Law
,
to
oblige
Christians
as
much
as
ever
it
did
the
Iews
;
but
I
purposely
forbear
,
only
taking
notice
that
after
the
worship
of
Images
came
in
,
with
the
decay
of
the
Primitive
Pi●ty
and
Learning
in
the
Eastern
Churches
,
yet
the
great
defenders
of
them
still
declared
their
abhorrence
of
any
representation
of
the
Divine
Nature
.
So
Germanus
Patriarch
of
Constantinople
in
his
Epistles
yet
extant
in
the
actions
of
that
wise
Synod
at
Nice
;
We
make
,
saith
he
,
no
kind
of
Image
,
or
similitude
,
or
figure
,
or
representation
of
the
invisible
Deity
;
and
that
the
meaning
of
the
Commandment
of
the
Law
against
Images
was
,
that
the
Divine
Nature
was
invisible
and
incomprehensible
,
and
like
to
nothing
we
see
,
and
that
we
ought
not
to
entertain
any
corporeal
conceptions
of
God
.
And
Damascen
saith
expresly
,
That
it
is
the
highest
madness
and
impiety
to
go
about
to
make
an
Image
of
God
:
i.
e.
saith
Clichtovaeus
,
so
as
to
think
any
Image
to
be
like
unto
God
,
or
able
perfectly
to
represent
him
to
us
;
which
is
likewise
Bellarmins
answer
:
as
though
ever
any
men
were
such
fools
to
believe
an
Image
could
perfectly
represent
an
infinite
Being
;
or
,
that
God
need
to
make
a
Law
to
forbid
that
,
which
is
utterly
impossible
in
the
very
nature
of
the
thing
;
he
might
more
reasonably
forbid
men
to
paint
a
sound
,
to
grasp
all
the
Air
in
the
hollow
of
their
hands
,
to
drink
up
the
Ocean
,
to
wear
the
Sun
for
a
Pendant
at
their
ears
,
or
to
make
new
worlds
,
than
to
command
them
not
to
make
any
Image
which
should
perfectly
represent
his
Nature
:
And
yet
of
this
kind
of
Image
alone
of
the
true
God
,
all
other
,
he
saith
,
were
allowed
by
both
,
whether
by
way
of
History
or
analogical
resemblance
,
or
the
fashion
of
a
man
wherein
he
hath
appeared
:
i.
e.
all
possible
representations
of
God
are
allowed
,
and
only
that
which
is
impossible
forbidden
.
But
this
answer
is
not
more
weak
and
trifling
,
than
contrary
to
the
meaning
of
Germanus
,
Tharasius
,
or
the
rest
of
the
Nicene
Fathers
,
who
do
acknowledge
,
there
was
no
ground
to
make
any
Images
with
respect
to
the
Divine
Nature
,
till
the
incarnation
of
Christ
;
but
since
God
appeared
in
humane
nature
,
there
is
no
incongruity
in
representing
that
by
an
Image
,
and
by
that
to
give
honour
to
the
invisible
Godhead
,
as
long
as
they
preserve
the
true
belief
concerning
the
Deity
;
and
consequently
may
honour
God
,
by
giving
worship
to
the
Images
of
those
Saints
whom
they
believe
to
be
in
Heaven
with
God
.
§
.
9.
This
is
the
substance
of
the
Doctrine
of
the
second
Council
of
Nice
;
that
Christ
came
to
deliver
us
from
all
Idolatry
,
and
to
teach
the
worship
of
God
in
Spirit
and
in
truth
;
they
bravely
answer
,
That
then
it
is
impossible
for
Christians
to
fall
into
Idolatry
,
because
Christs
Kingdom
was
alwayes
to
continue
,
and
the
gifts
and
graces
of
God
are
without
repentance
.
Which
would
as
well
hold
against
the
prevalency
of
the
Turk
,
as
Idolatry
among
them
.
Those
Fathers
urge
,
That
the
Devil
now
not
being
able
to
reduce
the
world
to
the
former
Idolatry
,
endeavours
under
hand
to
introduce
it
,
under
a
pretence
of
Christianity
,
bringing
them
again
to
the
worship
of
the
creature
,
and
making
a
God
of
a
thing
that
is
made
,
when
they
have
called
it
by
the
name
of
Christ
.
These
answer
,
That
it
is
true
,
the
Fathers
used
that
Argument
against
the
Arrians
,
who
supposed
Christ
to
be
a
Creature
,
and
they
grant
that
they
were
guilty
of
Idolatry
in
giving
Divine
worship
to
Christ
,
when
they
believed
him
to
be
a
creature
;
but
the
difference
lyes
herein
,
that
the
Arrians
trusted
in
Christ
,
and
gave
properly
divine
honour
to
him
,
which
they
say
,
they
did
not
to
the
Images
,
but
only
worshipped
them
for
the
sake
of
the
object
represented
by
them
.
Wood
or
Stone
,
no
worship
at
all
is
given
:
and
therefore
it
being
given
meerly
on
the
account
of
its
being
an
Image
,
it
necessarily
follows
,
that
the
same
worship
must
be
given
to
the
Image
,
which
is
given
to
Christ
himself
.
And
so
they
are
in
the
same
case
with
the
Arrians
,
whom
they
acknowledge
to
be
Idolaters
;
notwithstanding
their
Christianity
,
or
that
the
gifts
and
graces
of
God
are
without
repentance
.
Besides
the
Constantinopolitan
Fathers
urge
The
great
absurdity
of
making
an
Image
of
Christ
,
for
worship
;
because
Christ
is
God
and
Man
,
therefore
the
Image
must
be
of
God
and
Man
,
which
cannot
be
,
unless
the
Deity
be
circumscribed
within
the
created
flesh
,
or
there
be
a
confusion
of
both
natures
after
their
union
,
both
which
are
blasphemies
condemned
by
the
Church
.
The
Nicene
Fathers
in
answer
to
this
yield
,
That
the
Name
Christ
is
significative
of
both
natures
,
and
that
an
Image
can
only
represent
the
visible
humane
nature
,
and
that
it
agrees
only
in
name
,
and
not
in
substance
with
the
thing
represented
:
and
after
many
reviling
expressions
against
their
adversaries
,
(
no
argument
of
the
goodness
of
their
cause
)
they
say
,
that
if
the
Divine
nature
were
circumscribed
within
the
humane
nature
in
the
Cradle
,
and
on
the
Cross
,
then
it
is
in
an
image
,
if
not
in
one
,
neither
is
it
in
the
other
.
But
what
doth
this
answer
signifie
,
unless
there
be
an
equal
presence
and
union
of
the
Divine
nature
of
Christ
with
the
Image
,
as
there
was
with
the
humane
nature
?
Which
union
,
was
the
reason
of
the
adoration
given
to
the
person
of
Christ
;
and
what
ground
can
there
be
then
of
giving
divine
worship
to
the
Image
of
Christ
,
unless
the
same
union
be
supposed
?
If
the
humane
nature
without
the
union
of
the
divine
,
could
yield
us
no
sufficient
reason
of
divine
worship
being
given
to
it
,
how
much
less
can
an
Image
deserve
it
,
which
can
only
at
the
best
represent
but
the
external
lineaments
of
that
humane
nature
?
And
if
the
divine
nature
be
supposed
united
with
the
Image
,
then
the
same
divine
honour
is
due
to
the
Image
of
Christ
,
which
is
to
God
himself
,
which
yet
these
Nicene
Fathers
deny
:
and
the
Image
then
joyned
with
the
divine
nature
,
is
as
proper
an
object
of
divine
worship
without
respect
to
any
Prototype
,
as
the
person
of
Christ
is
consisting
of
the
divine
and
humane
nature
.
Again
,
they
urge
,
If
the
humane
nature
of
Christ
be
represented
in
the
Image
of
Christ
to
be
worshipped
as
separate
from
the
divine
,
this
would
be
plain
Nestorianism
.
To
this
the
good
Nicene
Fathers
,
not
knowing
what
to
answer
,
plainly
deny
the
conclusion
,
and
cry
,
They
Nestorians
?
No
,
they
lye
in
their
teeth
;
they
were
no
more
Nestorians
than
themselves
,
nor
so
much
neither
:
And
now
,
good
men
,
they
say
,
It
is
true
,
they
do
represent
Christ
only
by
his
humane
nature
in
an
Image
;
and
when
they
look
on
Images
,
they
understand
nothing
but
what
is
signified
by
them
;
as
when
the
birth
of
the
Virgin
is
represented
,
they
conceive
in
their
minds
,
that
he
who
was
born
,
was
truly
God
as
well
as
man
.
Alas
for
them
!
that
they
should
ever
be
charged
with
the
worship
of
Images
!
They
plead
for
nothing
now
,
but
a
help
to
their
profound
Meditations
by
them
.
But
the
Controversie
was
about
worship
,
what
ever
they
think
;
and
their
Adversaries
argument
did
not
lye
in
the
Images
being
considered
as
an
object
of
perception
,
but
of
worship
:
i.
e.
if
the
Image
can
only
represent
the
humane
nature
of
Christ
,
as
separate
from
the
divine
;
and
in
that
respect
be
an
object
of
worship
to
us
,
then
the
charge
of
Nestorianism
follows
;
but
this
they
very
wisely
pass
by
;
and
their
distinction
of
the
Image
from
the
principal
,
cannot
serve
their
turn
,
since
the
Image
receiving
the
worship
due
to
the
principal
,
must
have
not
only
the
name
,
(
as
they
say
)
but
the
reason
of
worship
common
with
the
principal
which
it
represents
.
After
this
,
the
Fathers
of
Constantinople
proceed
to
another
Argument
,
which
is
,
That
all
the
representation
of
Christ
allowed
us
by
the
Gospel
,
is
that
which
Christ
himself
instituted
,
in
the
Elements
of
the
Lords
Supper
,
whose
use
was
to
put
us
in
remembrance
of
Christ
.
No
other
Figure
or
Type
being
chosen
by
Christ
as
able
to
represent
his
being
in
the
flesh
,
but
this
.
This
was
an
honourable
Image
of
his
quickning
body
,
made
by
himself
,
say
they
;
which
he
would
not
have
of
the
shape
of
a
man
to
prevent
Idolatry
;
but
of
a
common
nature
,
as
he
took
upon
him
the
common
nature
of
man
,
and
not
any
individuated
person
;
and
as
the
body
of
Christ
was
really
sanctified
by
the
divine
nature
;
so
by
institution
this
holy
Image
is
made
divine
through
sanctification
by
Grace
.
Here
the
Nicene
Council
quarrels
with
them
,
for
calling
the
Eucharist
an
Image
,
contrary
,
as
they
say
,
to
the
Scriptures
and
Fathers
;
but
they
are
as
much
to
be
believed
therein
,
as
in
their
admirable
proofs
,
that
the
worship
of
Images
was
the
constant
doctrine
of
the
Church
;
and
having
strenuously
denyed
this
,
they
suppose
that
to
be
enough
to
answer
the
argument
.
Besides
these
particular
arguments
against
the
Images
of
Christ
,
the
Council
of
Constantinople
useth
many
more
against
the
Images
of
any
other
,
Because
these
being
the
chief
,
there
can
be
less
reason
for
any
other
besides
,
that
there
is
no
tradition
of
Christ
or
his
Apostles
,
or
the
primitive
Fathers
for
them
,
no
way
of
consecration
of
them
prescribed
or
practised
,
no
suitableness
in
the
use
of
them
to
the
design
of
Christian
Religion
,
which
being
in
the
middle
between
Iudaism
and
Paganism
,
it
casts
off
the
Sacrifices
of
the
one
,
and
not
only
the
Sacrifices
,
but
all
the
Idolatries
of
the
other
:
and
it
is
blasphemy
to
the
Saints
in
Heaven
,
to
call
in
the
Heathen
superstitions
into
Christianity
,
to
honour
them
by
:
that
it
is
unbecoming
their
glory
in
Heaven
,
to
be
set
up
on
earth
in
dull
and
sensless
Images
;
that
Christ
himself
would
not
receive
testimony
from
Devils
,
though
they
spake
truth
;
neither
can
such
a
Heathenish
custome
be
acceptable
to
the
Saints
in
Heaven
though
pretended
to
be
for
their
honour
.
That
nothing
can
be
plainer
in
the
Gospel
,
than
that
God
is
a
Spirit
,
and
will
be
worshipped
in
Spirit
and
in
truth
;
to
which
nothing
can
be
more
contrary
,
than
the
going
about
to
honour
God
by
worshipping
any
Image
of
himself
,
or
his
Saints
.
These
and
many
other
arguments
from
the
Scriptures
and
Fathers
,
that
Council
insists
upon
,
to
shew
the
incongruity
of
the
worship
of
Images
,
to
the
nature
of
God
,
and
the
design
of
the
Christian
Religion
;
to
which
the
Council
of
Nice
returns
very
weak
and
trivial
answers
,
as
shall
more
largely
appear
,
if
any
one
thinks
good
to
defend
them
.
And
we
have
this
apparent
advantage
on
our
side
,
that
although
the
Popes
of
Rome
sided
with
these
worshippers
of
Images
,
yet
the
Council
at
Francford
condemned
it
,
called
together
by
Charles
the
Great
:
Not
out
of
misunderstanding
their
Doctrine
,
as
some
vainly
imagine
;
Nicene
Council
was
sent
to
them
by
Pope
Adrian
,
because
the
Acts
of
that
Council
were
very
well
known
to
the
Author
of
the
Book
written
upon
this
subject
under
the
name
of
Charles
the
Great
,
and
published
by
du
Tillet
at
Paris
,
about
the
middle
of
the
last
Century
;
which
is
acknowledged
by
their
learnedst
men
to
have
been
written
at
the
same
time
;
because
the
Popes
Legats
Theophylactus
and
Stephanus
were
present
,
and
might
easily
rectifie
any
mistake
,
if
they
were
guilty
of
it
;
and
none
of
the
Historians
of
that
time
do
take
notice
of
any
such
error
among
them
.
But
Vasquez
runs
into
another
strange
mistake
himself
,
that
the
Council
of
Francford
did
not
condemn
that
of
Nice
,
which
is
evident
they
did
,
expresly
by
the
second
Canon
of
of
that
Council
published
by
Sirmondus
.
Oecumenical
Council
,
where
only
the
Greeks
met
together
,
and
none
of
other
Provinces
were
called
,
or
asked
their
opinion
,
and
Pope
Adrian
himself
,
he
saith
,
in
his
defence
of
it
against
the
Caroline
Books
,
never
gives
it
the
name
or
authority
of
an
Oecumenical
Council
.
because
it
asserted
the
adoration
of
Images
,
which
the
Church
of
God
abhors
;
which
are
the
words
of
Hoveden
and
others
.
And
we
find
afterwards
in
France
by
the
Synod
of
Paris
called
by
Ludovicus
Pius
upon
the
Letters
of
Michael
Balbus
Emperour
of
Constantinople
,
Western
Churches
persisted
still
in
the
condemnation
of
the
Nicene
Council
which
they
would
not
have
done
after
so
long
a
time
to
inform
themselves
,
if
a
meer
mistake
of
their
Doctrine
at
first
,
Caroline
Books
,
or
the
Synod
of
Paris
,
or
Agobardus
and
others
about
that
time
,
will
find
that
they
condemn
all
religious
worship
of
Images
,
as
adoration
;
Nicene
Synod
,
Religious
Worship
to
Images
appears
from
hence
,
because
he
calls
the
Civil
worship
which
men
give
to
one
another
,
by
the
name
of
adoration
:
civil
respect
,
and
to
give
adoration
to
Images
upon
a
religious
account
,
when
God
challenges
all
religious
worship
or
adoration
to
himself
:
and
whatever
reason
will
hold
for
such
a
worship
of
Images
will
much
more
hold
for
the
worship
of
men
,
who
have
greater
excellency
in
them
,
and
more
honour
put
upon
them
by
God
,
than
any
Images
can
ever
pretend
to
.
civil
adoration
,
he
meant
,
we
honoured
every
man
we
met
as
our
Soveraign
Prince
?
And
as
little
reason
is
there
to
say
,
that
by
adoration
given
to
Images
,
he
meant
only
the
incommunicable
worship
due
only
to
God
,
in
the
sense
of
those
Fathers
.
Can
we
imagine
,
saith
he
,
that
S.
Peter
would
allow
the
worship
of
Images
,
who
forbad
Cornelius
to
worship
him
?
Or
St.
John
whom
the
Angel
checked
for
offering
to
worship
him
,
and
bid
him
give
that
honour
to
God
?
Or
Paul
and
Barnabas
,
who
with
such
horror
ran
among
the
men
of
Lycaonia
when
they
were
about
to
worship
them
;
and
yet
,
surely
Angels
and
such
persons
as
these
deserved
more
to
be
worshipped
than
any
Images
can
do
.
But
we
see
by
these
examples
,
that
even
these
are
not
to
be
adored
with
any
other
kind
of
adoration
,
than
what
the
offices
of
civility
require
from
us
.
Besides
in
his
language
those
who
followed
the
Council
of
Constantinople
are
said
,
adore
Images
,
by
which
nothing
else
can
be
meant
,
than
their
giving
no
Religious
worship
to
them
;
and
when
he
shews
the
great
inconsequence
of
the
argument
from
the
adoration
of
the
Statues
of
the
Emperours
to
the
adoration
of
Images
,
because
in
matters
of
Religious
Worship
we
are
not
to
follow
the
customes
of
men
against
the
will
of
God
;
that
the
design
of
these
books
was
against
all
worship
of
Images
.
It
is
true
Pope
Hadrian
in
the
answer
he
sent
to
these
Books
which
is
still
extant
in
the
Tomes
of
the
Councils
doth
deny
,
proper
divine
worship
to
Images
;
but
that
is
no
more
than
the
Synod
it self
had
in
words
said
before
;
but
that
was
not
the
Question
what
they
said
,
but
what
the
nature
of
the
thing
did
imply
?
Whether
that
religious
worship
they
gave
to
Images
was
not
part
of
that
adoration
which
was
only
due
to
God
?
And
he
that
expects
an
answer
to
this
from
him
,
will
find
himself
deceived
;
who
is
so
pitifully
put
to
it
for
an
answer
to
the
demand
of
any
example
of
words
of
the
Apostles
to
justifie
Image-worship
,
Western
Bishops
,
that
A.D.
824.
the
Synod
at
Paris
being
called
by
Ludovicus
Pius
to
advise
about
this
point
,
Pope
Hadrian
for
asserting
a
superstitious
adoration
of
Images
;
which
they
look
on
as
a
great
impiety
:
and
say
that
he
produces
very
impertinent
places
of
the
Fathers
,
and
remote
from
his
purpose
;
and
that
setting
aside
his
Pontifical
authority
in
his
answer
to
the
Caroline
Books
,
there
were
some
things
apparently
false
:
and
they
have
nothing
to
excuse
him
by
,
but
his
Ignorance
.
And
therefore
they
at
large
shew
,
that
the
Religious
worship
of
Images
came
first
from
Hereticks
;
and
that
it
was
alwayes
condemned
by
the
Fathers
of
the
Christian
Church
:
and
answer
the
arguments
produced
on
the
other
side
out
of
the
Writings
of
the
Fathers
.
And
supposing
that
superstitious
custome
of
worshipping
Images
,
had
for
some
time
obtained
,
yet
they
shew
by
several
testimonies
,
that
it
ought
to
be
abrogated
.
Popes
Writings
,
and
a
Synod
approved
by
him
:
wherein
the
saith
,
they
exceed
the
fault
of
the
Author
of
the
Caroline
Books
:
because
,
as
he
confesseth
,
they
offered
to
teach
the
Pope
,
and
resisted
him
to
the
face
.
And
yet
,
no
doubt
,
they
had
read
and
considered
Hadrians
words
,
wherein
he
disowns
the
giveing
true
divine
honour
to
Images
.
Not
long
after
this
Synod
came
forth
the
Book
of
Agobardus
Archbishop
of
Lyons
against
Images
,
occasioned
saith
Papirius
Massonus
,
by
the
stupendous
superstition
in
that
Age
in
the
worship
of
them
.
And
this
,
saith
he
,
is
the
substance
of
his
Doctrine
out
of
St.
Augustine
and
other
Fathers
,
that
there
is
no
other
Image
of
God
,
but
what
is
himself
,
and
therefore
cannot
be
painted
,
and
he
ought
not
to
be
worshipped
in
any
Image
,
but
what
he
hath
prescribed
us
to
worship
,
which
is
Christ
;
that
adoration
is
external
or
internal
;
that
,
both
of
them
are
called
Religion
,
by
which
we
are
bound
eternally
to
God
,
and
only
to
him
:
from
whence
it
follows
,
that
neither
Angels
nor
Saints
are
to
be
worshipped
by
any
religious
worship
:
for
this
is
the
Law
of
Adoration
,
that
no
creature
,
no
phantasm
of
God
in
our
minds
,
no
work
of
mens
hands
ought
to
be
worshipped
:
for
if
Gods
creatures
are
not
to
be
worshipped
,
much
less
ours
,
such
as
Images
of
God
,
Angels
and
Saints
are
.
Neither
is
it
enough
to
say
,
that
they
do
not
worship
the
Image
,
but
the
thing
represented
;
for
the
object
terminates
the
worship
,
and
it
is
a
deceit
of
the
Devil
under
the
pretence
of
honouring
the
Saints
,
to
bring
mens
minds
to
Idols
,
and
from
the
true
God
to
carnal
things
:
that
Images
are
to
be
used
only
for
shew
and
memory
,
and
not
at
all
for
Religion
;
that
God
alone
is
to
be
worshipped
with
all
Religious
worship
,
whether
called
Latria
or
Doulia
,
or
what
name
soever
,
and
for
the
casting
away
all
superstition
,
that
no
Images
be
painted
in
Churches
,
no
Statues
erected
,
nor
accounted
holy
,
that
the
true
God
may
be
worshipped
alone
,
for
ever
.
This
is
the
abstract
of
his
Doctrine
delivered
by
Massonus
,
whose
other
Writings
shew
he
was
far
from
being
partial
towards
the
Reformation
.
And
the
Book
it self
is
lately
published
by
Baluzius
again
,
where
any
one
may
easily
satisfie
himself
concerning
fidelity
.
Spanish
Index
;
yet
he
ingenuously
confesseth
,
he
saith
no
more
than
the
whole
Gallican
Church
believed
in
that
Age.
What
that
was
,
I
have
already
shewed
.
This
I
have
the
larger
insisted
upon
,
to
shew
,
that
it
is
no
new
thing
for
us
to
plead
for
all
Religious
worship
being
appropriated
to
God
,
and
that
the
command
against
Image-worship
was
no
Ceremonial
Law
respecting
meerly
the
Iews
,
but
that
the
reason
of
it
doth
extend
to
all
Ages
and
Nations
,
and
especially
to
us
who
live
under
the
Gospel
.
From
all
which
it
follows
,
that
it
was
not
meerly
the
Heathen
Idolatry
which
was
forbidden
by
God
,
nor
barely
to
prevent
their
falling
to
that
by
degrees
,
but
the
giving
to
himself
such
a
worship
;
which
he
judges
so
unworthy
of
him
.
§.
10.
3.
From
those
who
were
best
able
to
understand
the
meaning
of
it
.
Golden
Calf
,
Exod.
32.
4.
Here
was
an
Image
made
contrary
to
the
Law
,
as
is
on
all
sides
acknowledged
;
but
the
question
is
,
Whether
by
this
the
Israelites
did
fall
into
the
Heathen
Idolatry
,
or
only
worship
the
true
God
under
that
Symbol
of
his
presence
?
That
they
did
not
herein
fall
back
to
the
Heathen
Idolatry
,
I
thus
prove
:
1.
From
the
occasion
of
it
,
which
was
not
upon
the
least
pretence
of
Infidelity
as
to
the
true
God
,
or
that
they
had
now
better
reason
given
them
for
the
worship
of
other
Gods
besides
him
;
but
all
they
say
,
was
,
that
Moses
had
been
so
long
absent
,
they
knew
not
what
was
become
of
him
,
and
therefore
they
say
to
Aaron
,
make
us
Gods
(
or
a
God
,
as
in
Nehem.
9.
18.
)
to
go
before
us
.
We
cannot
imagine
the
people
so
sottish
;
to
desire
Aaron
to
make
them
a
God
in
the
proper
sense
,
as
though
they
could
believe
the
Calf
newly
made
,
to
have
been
the
God
,
which
before
it
was
made
,
brought
them
out
of
the
Land
of
Aegypt
as
they
say
afterwards
,
v.
4.
but
it
must
be
understood
as
the
symbol
of
that
God
which
did
bring
them
from
thence
:
the
controversie
then
lyes
here
,
Whether
they
thought
the
Aegyptian
Gods
delivered
them
out
of
Aegypt
,
while
they
forsook
all
their
own
worshippers
,
to
preserve
those
who
were
so
great
enemies
to
them
,
that
their
very
way
of
worship
was
an
abomination
to
all
the
Aegyptians
,
Exod
,
8.
26.
and
whether
they
could
think
the
Gods
of
Aegypt
had
wrought
all
the
Miracles
for
them
in
their
deliverance
and
after
it
?
Whether
they
appeared
not
long
before
on
Mount
Sinai
,
and
delivered
the
Law
to
them
?
Or
,
whether
it
were
not
the
true
God
they
meant
,
who
had
made
that
the
Preface
to
his
Laws
,
I
am
the
God
that
brought
thee
out
of
the
Land
of
Aegypt
;
to
whom
they
intended
still
to
give
honour
:
but
the
only
question
was
concerning
the
symbol
of
his
presence
,
that
was
to
go
before
them
.
For
which
,
we
are
to
consider
,
that
immediately
before
Moses
his
going
up
into
the
Mount
,
the
last
promise
God
made
to
them
was
,
that
he
would
send
his
Angel
before
them
,
Exod.
23.
20
,
23.
which
is
elsewhere
called
his
presence
,
Exod.
33.
14.
Moreover
,
they
understood
that
there
should
be
some
extraordinary
symbol
of
this
presence
;
but
what
it
was
,
they
could
not
tell
;
for
Moses
was
then
gone
into
the
Mount
to
learn
:
but
he
not
being
heard
of
in
forty
dayes
,
they
took
it
for
granted
,
he
was
not
to
be
heard
of
more
;
therefore
they
fall
upon
devising
among
themselves
what
was
the
fittest
symbol
for
the
presence
of
God
going
before
them
;
and
herein
the
greatest
number
being
possessed
with
the
prejudices
of
their
education
in
Aegypt
,
where
golden
Bulls
were
the
symbols
of
their
chief
God
Osiris
,
they
pitch
upon
that
,
and
force
Aaron
to
a
complyance
with
them
in
it
.
2.
There
is
no
intimation
given
in
the
whole
story
,
that
they
fell
into
the
Heathen
Idolatry
;
for
when
afterwards
they
fell
into
it
,
the
particular
names
of
the
Gods
are
mentioned
,
as
Baal-peor
,
Moloch
,
Remphan
.
Numb.
25.
3.
Acts
7.
43.
But
here
,
on
the
contrary
,
Aaron
expresly
proclaims
a
Feast
to
the
Lord
,
Exod.
32.
5.
and
the
people
accordingly
met
and
offered
their
accustomed
offerings
,
v.
6.
whereas
if
it
had
been
the
Aegyptian
Idolatry
,
their
common
Sacrifices
were
abominations
,
they
must
not
have
sacrificed
Sheep
and
Oxen
,
as
they
were
wont
to
do
.
And
that
it
was
not
the
Idolatry
of
other
Nations
,
who
worshipped
the
Host
of
Heaven
,
is
plain
from
St.
Stephens
words
,
Acts
7.
41
,
42.
And
they
made
a
Calf
in
those
dayes
,
and
offered
Sacrifice
unto
Idols
,
and
rejoyced
in
the
works
of
their
own
hands
;
then
God
turned
and
gave
them
up
to
worship
the
Host
of
Heaven
.
Whereby
it
is
both
observable
that
the
Idolatry
of
the
Calf
was
distinct
from
the
other
Heathen
Idolatry
,
this
being
a
punishment
of
the
other
;
and
withal
though
the
Calf
was
intended
by
them
,
to
be
only
a
symbol
of
Gods
presence
,
yet
being
directly
against
Gods
Command
,
and
having
divine
worship
given
it
,
it
is
by
S.
Stephen
called
an
Idol
;
and
to
the
same
purpose
the
Psalmist
speaks
,
They
made
a
Calf
in
Horeb
,
and
worshipped
the
Molten
Image
;
thus
they
changed
their
glory
(
or
rather
his
)
into
the
similitude
of
an
Oxe
that
eateth
grass
,
Psal.
106.
19
,
20.
Which
certainly
was
Idolatry
as
well
as
that
St.
Paul
charges
the
Romans
with
,
viz.
that
they
changed
the
glory
of
the
incorruptible
God
into
an
image
made
like
to
corruptible
man
,
and
to
birds
,
and
four
footed
beasts
,
and
creeping
things
,
Rom.
1.
23.
And
we
see
how
highly
God
was
displeased
with
the
Israelites
for
this
sin
of
the
golden
Calf
,
Exod.
32.
7
,
8
,
9
,
10.
The
same
may
be
said
of
the
two
Calves
of
Ieroboam
at
Dan
and
Bethel
;
for
it
was
neither
agreeable
to
his
end
,
nor
so
likely
to
succeed
,
to
take
the
ten
Tribes
off
from
the
Worship
of
the
true
God
;
but
only
from
the
place
of
it
at
Hierusalem
,
and
the
occasion
of
the
Kingdomes
coming
to
him
was
from
Solomons
falling
to
Heathen
Idolatry
,
1
King
.
11.
33.
Which
would
make
him
more
Cautious
of
falling
into
it
,
especially
at
his
first
entrance
:
And
when
the
Gods
of
other
Nations
are
mentioned
,
they
are
particularly
described
,
as
Ashtoreth
of
the
Zidonians
,
Chemosh
of
the
Moabites
,
and
Milcom
of
the
Children
of
Ammon
,
1
Kings
11.
33.
And
in
Ahabs
Idolatry
,
the
occasion
and
description
of
it
is
given
,
1
Kings
16.
31.
But
of
Ieroboam
it
is
only
said
that
he
set
up
the
Calves
at
Dan
and
Bethel
,
and
said
unto
the
people
,
It
is
too
much
for
you
to
go
up
to
Hierusalem
,
behold
thy
Gods
O
Israel
which
brought
thee
up
out
of
the
Land
of
Aegypt
,
1
Kings
12.
28
,
29.
How
easie
had
it
been
to
have
said
that
Ieroboam
Worshipped
the
Gods
of
Aegypt
if
that
had
been
his
intention
!
but
,
how
much
better
had
he
then
argued
,
that
they
had
been
hitherto
in
a
great
mistake
concerning
the
true
God
,
and
not
meerly
as
to
the
place
of
his
Worship
,
which
is
all
he
speaks
against
:
for
he
continued
the
same
Feasts
and
way
of
Worship
,
which
were
at
Hierusalem
,
1
King
.
12.
32.
Besides
,
how
comes
the
sin
of
Ahab
to
be
so
much
greater
than
that
of
Ieroboam
,
if
they
were
both
guilty
of
the
same
Apostasie
to
Heathen
Idolatry
,
1
Kings
16.
31.
?
how
came
the
Worship
of
the
true
God
in
the
Ten
Tribes
to
be
set
in
opposition
to
Heathen
Idolatry
,
1
Kings
18.
21
?
how
comes
Iehu
at
the
same
time
,
to
boast
his
zeal
for
his
Lord
,
when
it
is
said
of
him
,
that
he
departed
not
from
the
sins
of
Jeroboam
,
viz.
the
golden
Calves
of
Dan
and
Bethel
,
2
Kings
10.
16
,
29
?
Lastly
,
how
comes
the
Worship
of
the
true
God
to
be
preserved
in
the
Ten
Tribes
after
their
captivity
,
when
they
still
continued
their
separation
in
Religion
,
from
the
Kingdom
of
Iudah
,
2
Kings
17.
28
?
For
,
certainly
,
if
the
Samaritans
had
only
desired
information
concerning
the
Worship
of
the
God
of
Israel
after
the
way
of
Hierusalem
,
they
would
have
sent
only
thither
for
it
;
but
because
they
sent
into
the
Land
of
their
Captivity
,
for
a
Priest
to
be
sent
to
them
;
it
is
plain
the
former
differences
still
continued
,
and
yet
it
is
said
he
taught
them
to
fear
the
Lord
.
And
notwithstanding
it
be
thus
evident
that
Ieroboam
did
not
fall
then
into
Heathen
Idolatry
,
yet
we
see
that
he
is
charged
with
Idolatry
in
Scripture
;
for
it
is
said
,
that
he
had
done
evil
above
all
that
were
before
him
,
and
had
gone
and
made
him
other
Gods
and
Molten
Images
to
provoke
God
to
anger
,
and
had
cast
him
behind
his
back
,
1
Kings
14.
9.
From
whence
it
necessarily
follows
,
that
if
God
may
be
allowed
to
interpret
his
own
Law
,
the
Worshipping
of
Images
though
designed
for
his
honour
is
Idolatry
.
And
since
the
Lawgiver
hath
thus
interpreted
his
own
Law
,
we
need
not
be
solicitous
about
the
sense
of
any
others
;
yet
herein
we
have
the
concurrence
of
the
Iewish
and
Christian
Church
:
the
Iews
have
thought
the
prohibition
to
extend
to
all
kinds
of
Images
for
Worship
,
and
almost
all
for
ornament
:
and
the
Image
Worship
of
the
Church
of
Rome
is
one
of
the
great
scandals
to
this
day
which
hinder
them
from
embracing
Christianity
.
The
primitive
Christians
were
declared
enemies
to
all
Worship
of
God
by
Images
;
but
I
need
the
less
to
go
about
to
prove
it
now
,
since
it
is
at
last
confessed
by
one
of
the
most
learned
Iesuites
they
ever
had
,
that
,
for
the
four
first
Centuries
and
further
there
was
little
or
no
use
of
Images
in
the
Temples
or
Oratories
of
Christians
;
that
the
second
Command
only
forbids
the
Worship
of
Idols
,
we
have
the
consent
of
some
of
the
most
learned
Writers
of
his
own
Church
against
him
:
that
it
is
plain
in
Scripture
that
God
did
not
only
forbid
that
in
the
second
command
,
which
was
unlawful
by
the
Law
of
Nature
,
as
the
Worshipping
an
Image
for
God
,
but
the
Worshipping
of
the
true
God
by
any
similitude
of
him
,
and
he
reckons
up
many
others
of
the
same
opinion
with
him
of
great
estimation
in
the
Roman
Church
.
§
.
11.
But
we
must
now
consider
what
he
further
produces
for
his
opinion
,
if
St.
Austins
judgement
be
to
be
followed
,
the
second
Commandment
is
but
a
part
or
explication
of
the
first
.
But
why
doth
he
not
tell
us
whether
St.
Austins
judgement
be
to
be
followed
or
no
,
if
it
be
of
so
much
consequence
to
the
resolving
of
this
Controversie
?
Nay
how
is
he
sure
this
was
St.
Austins
constant
judgement
;
Image
Worship
,
as
in
two
:
so
,
that
no
relief
is
to
be
had
from
hence
.
And
as
little
from
his
distinction
of
an
inferiour
and
relative
honour
only
which
is
given
by
them
(
he
saith
)
to
the
Sacred
Images
of
Christ
and
his
B.
Mother
and
Saints
,
and
that
which
they
call
Latria
or
Worship
due
to
God
;
the
former
he
saith
is
only
honorary
adoration
expressed
by
putting
off
our
Hats
,
kissing
them
or
kneeling
before
them
.
Which
is
just
as
if
an
unchaste
Wife
should
plead
in
her
excuse
to
her
Husband
,
that
the
person
she
was
too
kind
with
,
was
extreamly
like
him
,
and
a
near
friend
of
his
,
and
that
it
was
out
of
respect
to
him
that
she
gave
him
the
honour
of
his
bed
;
Can
any
one
think
that
such
an
excuse
as
this
would
be
taken
by
a
jealous
Husband
?
How
much
less
will
such
like
pretences
avail
with
that
God
who
hath
declared
himself
particularly
jealous
of
his
honour
,
in
this
Command
above
others
,
and
that
he
will
not
give
his
glory
to
another
;
but
hath
reserved
all
divine
worship
as
peculiar
to
himself
;
and
no
such
fond
excuses
of
relative
,
inferiour
,
and
improper
Worship
will
serve
,
when
they
encroach
upon
his
prerogative
.
It
was
well
observed
by
a
very
learned
Bishop
of
our
Church
,
that
such
kind
of
distinctions
so
applyed
are
like
the
dispute
among
some
of
the
Church
of
Rome
in
Scotland
,
Perron
p.
57
whether
the
Lords
Prayer
might
be
used
to
Saints
or
no
,
and
it
was
well
resolved
and
very
subtilly
,
that
ultimately
,
principally
,
primarily
and
strictly
they
might
not
;
but
secondarily
,
less
principally
and
largely
or
relatively
they
might
.
The
same
would
certainly
hold
for
Images
too
.
And
I
wonder
very
much
they
stick
at
any
kind
of
Worship
to
be
done
to
Images
;
for
my
own
part
,
were
I
of
their
mind
,
I
should
as
little
scruple
offering
up
the
Host
to
an
Image
,
as
saying
my
Prayers
to
it
;
and
I
should
think
my self
hardly
dealt
with
if
I
did
not
come
off
with
the
same
distinctions
.
For
if
I
do
it
to
God
absolutely
and
for
himself
,
and
to
the
Image
only
improperly
and
relatively
,
wherein
I
am
to
blame
?
I
cannot
understand
if
the
Image
have
the
honorary
adoration
as
he
calls
it
given
to
it
,
only
with
a
respect
to
what
is
represented
by
it
,
but
I
may
give
the
same
kind
of
Worship
to
the
Image
which
I
do
to
the
Prototype
:
and
that
,
upon
the
rule
he
quotes
from
St.
Basil
(
although
he
uses
it
quite
upon
another
occasion
,
as
if
he
looks
upon
the
place
he
may
see
)
that
the
Worship
of
the
Image
is
carryed
to
the
Prototype
or
thing
represented
.
I
desire
therefore
seriously
to
know
of
him
,
whether
any
Worship
doth
at
all
belong
to
the
image
or
no
?
if
none
at
all
,
to
what
end
are
they
kneeled
before
,
and
kissed
,
which
if
the
Images
had
any
sense
in
them
,
would
think
was
done
to
them
?
and
why
doth
the
Council
of
Trent
determine
that
due
worship
is
to
be
given
them
?
if
there
be
any
due
,
whether
it
be
the
same
then
is
given
to
the
Prototype
,
or
distinct
from
it
?
if
it
be
the
same
then
proper
divine
Worship
is
given
to
the
Image
;
if
distinct
then
the
Image
is
Worshipped
with
divine
Worship
for
it self
,
and
not
relatively
and
subordinately
,
as
he
speaks
.
I
know
,
Madam
,
when
any
thing
pincheth
them
,
they
cry
presently
these
are
disputes
of
the
Schools
,
and
Niceties
too
deep
for
you
to
be
able
to
judge
of
;
but
I
assure
you
some
of
the
best
learned
among
them
,
have
determined
which
side
soever
you
take
you
fall
into
Idolatry
;
and
I
hope
that
is
no
Scholastick
nicety
with
you
.
I
shall
endeavour
to
give
you
their
sense
as
plainly
as
I
can
.
That
no
Image
is
to
be
Worshipped
properly
with
that
Worship
which
the
thing
represented
is
worshipped
by
;
for
Latria
,
(
as
he
calls
it
)
is
a
Worship
proper
to
God
;
but
no
Image
upon
account
of
relation
,
or
any
other
way
is
God
;
therefore
that
Worship
doth
not
belong
to
it
.
It
may
be
saith
he
,
some
will
say
,
that
Latria
is
a
Worship
proper
to
God
,
when
it
is
given
for
it self
,
and
not
for
another
,
(
or
relatively
.
)
I
Answer
,
that
it
is
of
the
Nature
of
Latria
,
(
or
Divine
Worship
,
)
to
be
given
for
it self
:
for
,
that
is
the
Worship
,
which
is
due
to
the
true
God
as
the
first
principle
of
all
things
,
and
it
implyes
a
contradiction
for
the
highest
Worship
to
be
given
to
the
first
principle
and
relatively
or
for
another
;
and
therefore
this
worship
is
given
to
the
Image
for
it self
,
which
is
plain
Idolatry
,
or
else
it
is
not
given
for
it self
,
and
then
it
is
not
Latria
or
properly
Divine
Worship
.
Again
,
either
the
Divine
Worship
,
or
Latria
,
which
is
given
to
the
Image
relatively
for
another
is
the
same
with
that
which
is
given
to
God
,
or
an
inferiour
Worship
;
if
it
be
the
same
,
the
Creature
is
equally
Worshipped
with
God
,
which
certainly
is
Idolatry
;
For
Idolatry
,
saith
he
,
is
not
only
when
God
is
forsaken
,
and
an
Idol
Worshipped
;
but
when
an
Idol
is
Worshipped
together
with
God
.
If
it
be
an
inferiour
worship
,
then
it
is
not
Latria
,
for
that
is
the
highest
Worship
.
Thus
far
Bellarmin
;
On
the
other
side
Vasquez
a
Iesuite
,
That
it
an
inferiour
Worship
be
given
to
the
Image
,
distinct
from
that
which
is
given
to
the
thing
represented
,
he
that
so
gives
it
incurres
the
crime
of
Idolatry
;
for
he
expresseth
his
submission
to
a
meer
inanimate
thing
,
that
hath
no
kind
of
excellency
to
deserve
it
from
him
.
By
which
we
see
that
it
is
in
mens
choice
what
sort
of
Idolatry
they
will
commit
,
who
worship
Images
;
but
in
neither
way
they
can
avoid
it
.
§
.
12.
But
yet
he
thinks
to
escape
by
some
parallel
instances
,
as
he
fancies
them
;
such
as
,
the
honour
given
to
the
Chair
of
State
,
or
the
Kings
picture
or
garment
,
Moses
and
Joshua's
putting
off
their
Shooes
because
it
was
holy
ground
,
the
Iews
falling
down
before
Gods
footstool
,
and
Worshipping
the
Holy
of
Holies
,
where
were
the
Cherubims
,
Propitiatory
,
and
Ark
,
Protestants
bowing
at
the
name
of
Iesus
,
or
kneeling
at
the
Eucharist
,
and
bowing
before
the
Altar
;
from
these
he
thinks
he
hath
sufficiently
cleared
,
that
inferiour
and
relative
Worship
which
they
give
to
Images
.
To
which
I
answer
,
1.
To
that
of
the
Chair
of
State
;
that
our
dispute
is
not
concerning
Civil
Worship
,
but
Divine
;
and
as
to
civil
worship
;
I
suppose
he
would
not
say
that
were
any
honour
to
the
King
in
case
he
had
absolutely
forbidden
it
,
as
we
have
proved
God
hath
done
in
the
case
of
Images
.
2.
To
the
putting
off
the
Shooes
upon
holy
ground
:
(
1.
)
That
we
think
there
is
some
little
difference
to
be
made
between
what
God
hath
commanded
,
and
what
he
hath
forbidden
;
for
in
the
case
of
Moses
and
Ioshua
,
there
was
an
express
command
,
Exod.
3.
5.
Josh.
5.
15.
but
in
the
case
of
Image
Worship
there
is
as
plain
a
prohibition
.
(
2.
)
That
the
special
presence
and
appearance
of
God
doth
sanctifie
a
place
to
so
high
a
degree
,
that
we
may
lawfully
testifie
our
reverence
towards
it
;
but
this
will
not
hold
for
Images
,
unless
God
be
proved
present
in
them
in
the
same
manner
as
he
appeared
to
Moses
and
Ioshua
,
and
yet
even
then
the
reverence
he
required
,
was
not
kissing
it
,
or
bowing
to
it
,
much
less
praying
to
it
,
but
only
putting
off
their
Shooes
.
(
3.
)
If
these
things
had
been
done
towards
the
ground
,
the
danger
had
not
been
so
great
as
to
Images
,
because
the
ground
had
nothing
of
representation
in
it
,
but
was
only
Sacred
by
Divine
consecration
;
and
therefore
it
could
not
pretend
to
be
any
similitude
of
God
.
But
in
Images
there
is
nothing
Sacred
,
but
being
an
Image
,
and
so
the
representation
is
that
,
which
gives
all
the
excellency
and
value
to
it
;
and
therefore
the
Reverence
of
holy
places
and
things
,
is
of
quite
a
different
nature
from
the
Worship
of
Images
.
3.
To
the
Iewes
adora●ion
towards
the
Ark
and
the
Holy
of
Holies
,
where
the
Cherubims
and
Propitiatory
were
:
(
1.
)
That
they
only
directed
their
Worship
towards
the
place
,
where
God
had
promised
to
be
signally
present
among
them
;
and
signifies
no
more
to
the
Worship
of
Images
than
our
lifting
our
eyes
to
Heaven
,
doth
when
we
pray
,
because
God
is
more
especially
present
there
.
(
2.
)
That
though
the
Cherubims
were
there
,
yet
they
were
alwayes
hid
from
the
sight
of
the
people
,
the
High-Priest
himself
going
into
the
Holy
of
Holies
but
once
a
year
;
that
the
Cherubims
were
no
representations
of
God
;
and
his
Throne
was
between
them
upon
the
mercy
seat
;
and
were
Hieroglyphical
figures
of
Gods
own
appointing
which
the
Iews
know
no
more
than
we
do
:
which
are
plain
arguments
they
were
never
intended
for
objects
of
Worship
;
for
then
they
must
not
have
been
meerly
appendices
to
another
thing
,
they
must
have
been
publickly
exposed
,
as
the
Images
are
in
the
Roman
Churches
,
and
their
form
as
well
known
as
any
of
the
B.
Virgin
.
4.
To
bowing
at
the
name
of
Iesus
;
that
he
might
as
well
have
instanced
in
going
to
Church
at
the
toll
of
a
bell
,
for
as
the
one
only
tells
us
the
time
when
we
ought
to
go
to
Worship
God
;
so
the
mentioning
the
name
of
Iesus
doth
only
put
us
in
mind
of
him
we
owe
all
manner
of
reverence
to
,
without
dishonouring
him
as
the
object
of
our
Worship
,
by
any
image
of
him
,
which
can
only
represent
that
which
is
neither
the
object
nor
reason
of
our
Worship
.
5.
To
kneeling
at
the
Eucharist
,
that
of
all
things
should
not
be
objected
to
us
,
who
have
declared
in
our
Rubrick
after
Communion
,
That
thereby
no
adoration
is
intended
or
ought
to
be
done
either
unto
the
Sacramental
Bread
and
Wine
,
there
bodily
received
or
any
corporal
presence
of
Christs
natural
Flesh
and
Blood
;
for
the
Sacramental
Bread
and
Wine
remain
still
in
their
very
natural
substances
▪
and
therefore
may
not
be
adored
;
for
that
were
Idolatry
to
be
abhorred
of
all
faithful
Christians
.
To
bowing
towards
the
Altar
,
or
at
entring
in
and
going
out
of
the
Church
,
that
it
is
of
the
same
nature
with
the
putting
off
our
Hats
,
while
we
are
there
;
and
is
only
determining
a
natural
act
of
Reverence
,
that
way
which
the
ancient
Christians
did
use
to
direct
their
Worship
.
CHAP.
II.
Of
their
Idolatry
in
Adoration
of
the
Host
and
Invocation
of
Saints
.
The
Argument
proposed
concerning
the
Adoration
of
the
Host
;
the
insufficiency
of
the
Answer
to
it
manifested
:
supposing
equal
revelation
for
Transubstantiation
as
for
Christs
Divinity
,
yet
not
the
same
reason
for
Worshipping
the
Host
as
the
person
of
Christ
;
the
great
disparity
between
these
two
at
large
discovered
;
the
Controversie
truly
stated
concerning
Adoration
of
the
Host
:
and
it
is
proved
,
that
no
man
on
the
principles
of
the
Roman
Church
can
be
secure
he
doth
not
commit
Idolatry
in
it
.
The
confession
of
our
Adversaries
,
that
the
same
Principles
will
justifie
the
Worship
of
any
Creature
.
No
such
motives
to
believe
Transubstantiation
as
the
Divinity
of
Christ
.
Bishop
Taylor
's
Testimony
answered
by
himself
.
To
Worship
Christ
in
the
Sun
as
lawful
as
to
Worship
him
in
the
Host.
The
grossest
Idolatry
excusable
on
the
same
grounds
.
The
argument
proposed
and
vindicated
concerning
the
Invocation
of
Saints
practised
in
the
Church
of
Rome
.
The
Fathers
Arguments
against
the
Heathens
hold
against
Invocation
of
Saints
;
the
state
of
the
Controversie
about
Idolatry
as
managed
by
them
.
They
make
it
wholly
unlawful
to
give
divine
Worship
to
any
Creature
how
excellent
soever
.
The
Worship
not
only
of
Heathen
Gods
,
but
of
Angels
condemned
.
The
common
evasions
answered
.
Prayer
more
proper
to
God
than
Sacrifice
.
No
such
disparity
as
is
pretended
between
the
manner
of
Invocating
Saints
and
the
Heathens
Invocating
their
Deities
.
In
the
Church
of
Rome
,
they
do
more
than
pray
to
Saints
to
pray
for
them
,
proved
from
the
present
most
Authentick
Breviaries
.
Supposing
that
were
all
,
it
would
not
excuse
them
.
St.
Austin
no
friend
to
Invocation
of
Saints
.
Practices
condemned
by
the
Church
pleaded
for
it
.
Of
Negative
points
being
Articles
of
faith
.
§
.
1.
I
Proceeded
to
the
Adoration
of
the
Host
;
and
here
the
Argument
I
proposed
,
was
,
to
take
off
the
common
answer
,
That
this
could
not
be
Idolatry
because
they
believed
the
Bread
to
be
God
,
upon
the
same
ground
,
I
said
,
they
who
believe
the
Sun
to
be
God
and
Worship
him
on
that
account
would
be
excused
from
Idolatry
too
,
nay
the
grosser
their
Idolatry
was
,
the
more
excusable
it
would
be
,
as
that
of
those
who
supposed
their
Images
to
be
Gods
,
and
upon
this
ground
their
Worship
was
more
Lawful
than
of
those
who
supposed
them
not
to
be
so
.
To
this
he
answers
two
wayes
;
1.
That
they
do
not
barely
suppose
that
the
substance
of
bread
is
changed
into
Christs
body
,
and
that
he
is
really
present
under
the
form
of
Bread
,
but
that
they
know
and
believe
this
upon
the
same
grounds
and
motives
upon
which
they
believe
that
Christ
is
God
,
and
consequently
to
be
adored
;
and
further
addes
,
that
the
same
argument
will
hold
against
the
adoration
of
Christ
as
God
,
as
against
the
adoration
of
him
in
the
Eucharist
,
since
they
have
a
like
Divine
Revelation
for
his
real
presence
under
the
Sacramental
signes
,
as
for
his
being
true
God
and
man
.
2.
Supposing
they
were
mistaken
,
yet
it
would
not
follow
they
were
Idolaters
,
which
he
proves
from
Dr.
Taylors
words
.
But
notwithstanding
these
appearances
of
answering
,
that
my
argument
still
stands
good
,
will
be
evident
by
proving
these
things
.
1.
That
supposing
there
were
the
same
revelation
of
Christs
Divinity
,
and
of
his
presence
in
the
Eucharist
by
Transubstantiation
,
yet
there
could
not
be
the
same
reason
for
the
Adoration
of
the
Host
,
as
for
worshipping
Christ
himself
.
2.
That
there
are
not
the
same
motives
and
grounds
to
believe
that
Doctrine
of
Transubstantiatim
,
that
there
are
to
believe
that
Christ
is
God
.
3.
That
supposing
they
are
mistaken
in
the
doctrine
of
Transubstantiation
,
this
doth
not
excuse
them
from
Idolatry
.
4.
That
the
same
reason
which
would
excuse
them
,
would
excuse
the
most
gross
Idolaters
in
the
World
.
§
.
●
.
That
supposing
there
were
the
same
divine
revelation
of
Transubstantiation
and
of
Christs
Divinity
,
yet
there
could
not
be
the
same
reason
for
adoration
of
the
Host
as
of
Christ
himself
.
1.
Because
there
is
a
plain
command
in
Scripture
for
one
,
and
there
is
nothing
like
it
for
the
other
.
All
the
Angels
are
commanded
to
Worship
the
Son
of
God
,
Heb.
1.
6.
and
much
more
all
men
who
have
greater
obligation
to
do
it
.
All
men
are
to
honour
the
Son
as
they
honour
the
Father
,
Joh.
5.
23.
and
to
his
name
every
knee
is
to
bow
,
Phil.
2.
10.
But
where
is
there
the
least
intimation
given
that
we
are
to
Worship
Christ
in
the
Elements
,
supposing
him
present
there
?
If
it
be
said
,
the
general
command
doth
extend
to
him
where-ever
he
is
present
,
It
is
easily
answered
that
this
argument
doth
prove
no
more
his
Worship
in
the
Elements
,
than
in
a
turfe
,
or
any
other
piece
of
bread
;
for
Christ
being
God
is
every
where
present
;
and
if
his
presence
only
may
be
ground
of
giving
adoration
to
that
wherein
he
is
present
,
we
may
as
lawfully
Worship
the
Sun
,
or
the
Earth
or
any
other
thing
,
as
they
do
the
Sacrament
.
For
he
is
present
in
all
of
them
.
But
our
Worship
is
not
to
be
guided
by
our
own
Fancies
,
but
the
will
of
God
;
and
we
have
a
command
for
Worshipping
of
the
person
of
Christ
,
and
till
we
see
one
as
to
his
presence
in
the
Sacrament
,
we
ought
not
to
think
the
one
parallel
with
the
other
.
And
by
this
the
weakness
of
his
retorting
the
argument
in
the
Arrians
behalf
(
so
he
calls
those
who
believe
Christ
to
be
a
pure
man
)
against
those
who
Worship
the
Son
of
God
will
appear
:
for
our
Worship
doth
not
meerly
depend
upon
our
belief
but
upon
the
divine
command
;
and
therefore
those
who
have
denyed
the
one
,
have
yet
contended
for
the
other
.
2.
The
one
gives
us
a
sufficient
reason
for
our
Worship
,
but
the
other
doth
not
:
There
can
be
no
greater
reason
for
giving
his
person
adoration
than
that
he
is
the
eternal
Son
of
God
;
but
what
equivalent
reason
to
this
is
there
,
supposing
the
bread
to
be
really
converted
into
the
body
of
Christ
?
All
that
I
can
believe
then
present
is
the
body
of
Christ
;
and
what
then
?
is
that
the
object
of
our
adoration
?
do
we
terminate
our
Worship
upon
his
humane
nature
?
and
was
it
ever
more
properly
so
than
in
dying
?
is
it
not
the
death
of
Christ
that
is
set
forth
in
the
Eucharist
?
And
is
his
body
present
any
other
way
than
as
it
is
agreeable
to
the
end
of
the
institution
?
But
it
may
be
they
will
say
,
the
body
of
Christ
being
hypostatically
united
with
the
divine
nature
,
one
cannot
be
present
without
the
other
.
That
indeed
is
a
good
argument
to
prove
the
body
of
Christ
cannot
be
there
by
transubstantiation
:
for
if
the
bread
be
converted
into
that
body
of
Christ
which
is
hypostatically
united
with
the
divine
nature
,
then
the
conversion
is
not
meerly
into
the
body
but
into
the
Person
of
Christ
,
and
then
Christ
hath
as
many
bodies
hypostatically
united
to
him
,
as
there
are
Elements
Consecrated
,
and
so
all
the
accidents
of
the
bread
belong
to
that
body
of
Christ
which
is
hypostatically
united
with
the
divine
nature
.
Nay
to
make
the
Elements
the
object
of
divine
worship
as
they
do
;
they
must
suppose
an
hypostatical
union
between
them
and
the
divine
nature
of
Christ
;
for
if
the
only
reason
of
joyning
the
humane
nature
with
the
divine
in
the
person
of
Christ
as
the
object
of
our
Worship
,
be
the
hypostatical
union
of
those
Natures
;
then
we
can
upon
no
other
account
make
those
Elements
the
object
of
Worship
,
but
by
supposing
such
an
union
between
Christ
and
them
.
But
I
suppose
they
will
not
venture
to
say
,
that
Christ
is
hypostatically
united
with
the
shape
,
figure
and
colour
of
the
bread
:
for
they
will
have
nothing
else
to
remain
after
Consecration
(
in
spight
of
all
the
reason
and
sense
of
the
world
)
but
meerly
those
accidents
;
That
the
same
Divine
Worship
which
we
give
to
God
himself
,
is
in
express
terms
to
be
given
to
the
most
holy
Sacrament
,
and
pronounces
an
Anathema
against
all
who
deny
it
.
And
what
is
the
holy
Sacrament
but
the
body
of
Christ
,
according
to
them
under
the
accidents
of
the
bread
;
and
although
the
body
of
Christ
being
believed
to
be
there
is
the
reason
of
their
Worship
,
yet
the
Worship
is
given
to
the
Elements
upon
that
account
.
§
.
3.
But
this
being
a
matter
of
so
great
importance
,
Roman
Church
,
no
man
can
be
assured
that
he
doth
not
commit
Idolatry
every
time
he
gives
adoration
to
the
Host
:
and
I
hope
this
will
abundantly
add
to
the
discovering
the
disparity
between
the
Worship
given
to
the
person
of
Christ
,
and
that
which
is
given
to
the
Eucharist
upon
supposition
of
Transubstantiation
.
But
before
I
come
to
this
,
I
shall
endeavour
to
give
a
true
account
of
the
State
of
the
Controversie
between
us
:
which
I
shall
do
in
these
particulars
.
1.
The
Question
between
us
is
not
,
whether
the
person
of
Christ
,
is
to
be
Worshipped
with
divine
worship
;
for
that
we
freely
acknowledge
.
And
although
the
humane
nature
of
Christ
,
of
it self
,
can
yield
us
no
sufficient
reason
for
adoration
,
yet
being
considered
as
united
to
the
divine
nature
,
that
cannot
hinder
the
same
divine
Worship
being
given
to
his
person
,
which
belongs
to
his
divine
nature
;
any
more
than
the
Robes
of
a
Prince
,
can
take
off
from
the
honour
due
unto
him
.
2.
It
is
not
,
whether
the
person
of
Christ
,
visibly
appearing
to
us
in
any
place
,
ought
to
have
divine
honour
given
to
him
?
For
supposing
sufficient
evidence
of
such
an
appearance
,
we
make
no
more
question
of
this
,
than
we
do
of
the
former
.
Neither
do
we
say
,
that
we
need
a
particular
command
in
such
a
case
to
make
it
lawful
;
any
more
than
the
Patriarchs
did
at
every
appearance
of
God
among
them
;
or
those
who
conversed
with
our
Lord
on
earth
,
every
time
they
fell
down
and
Worshipped
him
.
Where
our
sense
and
reason
is
satisfied
as
well
as
St.
Thomas
his
was
in
a
visible
appearance
of
Christ
,
we
can
give
divine
Worship
as
he
did
when
he
said
,
My
Lord
and
my
God
;
for
in
this
Worship
given
to
the
Person
of
Christ
,
I
am
sure
I
give
it
to
nothing
,
but
what
is
either
God
or
hypostatically
united
to
the
divine
nature
:
But
is
there
not
the
same
reason
of
believing
Christ
to
be
present
as
seeing
him
?
I
answer
,
in
matters
of
pure
revelation
there
is
,
where
the
matter
proposed
to
our
faith
can
be
no
object
of
sense
;
as
Christs
infinite
presence
in
all
places
as
God
,
I
firmly
believe
upon
the
credit
of
divine
revelation
,
and
I
give
divine
Worship
to
him
as
God
suitable
to
that
infinite
presence
;
but
our
question
is
,
concerning
the
visible
presence
of
Christ
,
where
honour
is
given
on
the
account
of
the
divine
nature
,
but
he
can
be
known
to
be
present
only
by
his
humanity
,
in
this
case
I
say
,
the
evidence
of
sense
is
necessary
in
order
to
the
true
Worshipping
the
person
of
Christ
.
If
any
should
be
so
impertinent
to
urge
that
saying
to
this
purpose
,
blessed
are
they
that
have
not
seen
and
yet
have
believed
,
I
shall
only
say
,
that
doth
not
at
all
relate
to
this
matter
,
but
to
the
truth
of
Christs
resurrection
.
3.
It
is
not
,
concerning
the
spiritual
Worship
of
Christ
,
in
the
Celebration
of
the
Eucharist
:
For
we
declare
that
in
all
solemn
acts
of
Religious
Worship
,
and
particularly
in
the
Eucharist
we
give
divine
honour
to
the
Son
of
God
,
as
well
as
to
the
Father
.
We
affirm
that
we
ought
not
only
perform
the
offices
of
Religion
out
of
obedience
to
his
divine
commands
,
but
with
a
due
Veneration
of
his
Majesty
and
power
,
with
thankfulness
for
his
infinite
goodness
,
and
with
trust
in
his
promises
,
and
subjection
of
our
souls
to
his
supream
Authority
.
About
these
things
which
are
the
main
parts
of
divine
and
spiritual
Worship
we
have
no
quarrel
,
nor
do
we
find
fault
with
any
for
giving
too
much
to
Christ
in
this
manner
;
but
rather
for
placing
too
much
in
the
bare
external
acts
of
adoration
,
which
may
be
performed
with
all
external
pomp
and
shew
,
where
there
is
no
inward
reverence
nor
sincere
devotion
.
And
yet
,
4.
It
is
not
,
concerning
external
Reverence
to
be
shewn
in
the
time
of
receiving
the
Eucharist
:
For
that
our
Church
not
only
allowes
but
enjoynes
,
and
that
not
barely
for
the
avoiding
such
profanation
and
disorder
in
the
holy
Communion
as
might
otherwise
ensue
,
but
for
a
signification
of
our
humble
and
grateful
acknowledgement
of
the
benefit
of
Christ
therein
given
to
all
worthy
receivers
.
But
it
is
withall
declared
,
that
thereby
no
Adoration
is
intended
or
ought
to
be
done
either
unto
the
Sacramental
Bread
and
Wine
there
bodily
received
,
or
unto
any
corporal
presence
of
Christs
natural
flesh
and
blood
;
as
I
have
already
recited
it
.
But
the
Controversie
concerning
the
adoration
of
the
Host
lyes
in
these
two
things
.
1.
Whether
proper
divine
Worship
in
the
time
of
receiving
the
Eucharist
may
be
given
to
the
Elements
on
the
account
of
a
corporal
presence
of
Christ
under
them
?
2.
Whether
out
of
the
time
of
receiving
,
the
same
adoration
ought
to
be
given
to
it
,
when
it
is
elevated
or
carried
in
procession
,
which
we
would
give
to
the
very
person
of
Christ
?
And
that
this
is
the
true
state
of
the
Controversie
,
I
appeal
to
the
doctrine
and
practice
of
the
Roman
Church
in
this
point
.
For
it
is
expresly
determined
by
the
Council
of
Trent
,
That
there
is
no
manner
of
doubt
left
,
but
that
all
Christians
ought
to
give
the
same
Worship
to
this
holy
Sacrament
which
they
give
to
God
himself
.
For
it
is
not
therefore
less
to
be
Worshipped
because
it
was
instituted
by
Christ
our
Lord
that
it
might
be
taken
.
By
which
words
the
true
state
of
the
Controversie
is
made
evident
,
which
is
not
about
the
reverence
due
only
to
Christ
,
supposed
to
be
corporally
present
there
,
but
the
adoration
due
to
the
Sacrament
upon
that
account
.
And
by
the
Sacrament
the
Council
must
understand
the
elements
or
accidents
(
or
whatever
name
they
call
them
by
)
as
the
immediate
term
of
that
divine
Worship
,
or
else
the
latter
words
signifie
nothing
at
all
.
For
what
was
that
,
which
was
instituted
by
our
Lord
as
a
Sacrament
?
was
it
not
the
external
and
visible
signes
or
elements
?
why
do
they
urge
,
that
the
Sacrament
ought
not
the
less
to
be
adored
because
it
was
to
be
taken
,
but
to
take
off
the
common
objection
that
we
ought
not
to
give
divine
Worship
to
that
which
we
eat
?
And
what
can
this
have
respect
to
but
the
Elements
?
But
this
is
not
denyed
,
that
I
know
of
,
by
any
who
understand
either
the
doctrine
or
practice
of
that
Church
;
although
to
answer
our
Arguments
they
would
seem
to
direct
their
Worship
only
to
Christ
as
present
under
the
elements
,
yet
yielding
that
on
the
account
of
this
corporal
presence
,
that
which
appears
,
ought
to
have
the
same
Worship
given
to
it
,
with
that
which
is
supposed
or
believed
.
And
so
they
make
the
accidents
of
the
Sacrament
to
have
the
very
same
honour
which
the
humane
nature
of
Christ
hath
,
which
they
say
hath
no
divine
honour
for
it self
,
but
on
the
account
of
the
conjunction
of
the
divinity
with
it
.
§
.
4.
The
Controversie
being
thus
stated
I
come
to
shew
that
upon
the
Principles
of
the
Roman
Church
,
divine
nature
of
Christ
:
Or
,
2.
That
if
of
it self
,
it
doth
not
deserve
it
,
there
be
a
reason
sufficient
to
give
it
;
as
is
the
humane
nature
of
Christ
upon
its
union
with
the
Divine
:
but
in
this
matter
of
the
adoration
of
the
Host
no
man
can
be
secure
of
either
of
these
upon
their
own
Principles
.
1.
He
cannot
be
secure
that
the
object
is
such
as
doth
deserve
divine
worship
.
If
a
man
should
chance
to
believe
his
senses
,
or
hearken
to
his
reason
,
or
at
least
think
the
matter
disputable
,
whether
that
which
he
sees
to
be
bread
,
be
not
really
bread
,
what
case
is
this
man
in
?
He
becomes
an
Idolater
by
not
being
a
fool
or
a
mad
man
.
But
because
we
are
not
now
to
proceed
upon
the
principles
of
sense
or
reason
,
but
those
of
the
Church
of
Rome
;
I
will
suppose
the
case
of
one
that
goes
firmly
upon
the
received
principles
of
it
,
and
try
whether
such
a
one
can
be
satisfied
in
his
mind
,
that
when
he
gives
divine
worship
to
the
Host
,
he
doth
not
give
it
to
a
creature
.
And
because
we
are
now
supposing
unreasonable
things
,
I
will
suppose
my self
to
be
that
person
.
The
Mass-bell
now
rings
,
and
I
must
give
the
same
divine
honour
to
the
Host
,
which
I
do
to
Christ
himself
:
but
hold
,
if
it
should
be
but
a
meer
creature
,
all
the
world
cannot
excuse
me
from
Idolatry
,
and
my
own
Church
condemns
me
,
all
agreeing
that
this
is
gross
Idolatry
;
how
come
I
then
to
be
assured
,
that
what
but
a
little
before
was
a
meer
creature
,
is
upon
the
pronouncing
a
few
words
turned
into
my
Creator
.
A
strange
and
sudden
change
!
And
I
can
hardly
say
,
that
God
becoming
man
was
so
great
a
wonder
,
as
a
little
piece
of
bread
becoming
God
.
When
God
became
man
,
he
shewed
himself
to
be
God
,
by
Wonders
and
Miracles
which
he
wrought
for
the
conviction
of
the
world
:
I
will
see
,
if
I
can
find
any
such
evidence
of
so
wonderful
a
transformation
from
a
Wafer
to
a
Deity
.
I
see
it
to
be
the
very
same
it
was
,
I
handle
it
as
I
did
,
if
I
taste
it
,
it
hath
the
very
same
agreeableness
to
the
Palat
it
had
:
Where
then
lyes
this
mighty
change
?
But
O
carnal
reason
,
what
have
I
to
do
with
thee
in
these
mysteries
of
faith
!
I
remember
what
Church
I
am
of
,
and
how
much
I
am
bid
to
beware
of
thee
:
but
how
then
shall
I
be
satisfied
?
Must
I
relye
on
the
bare
words
of
Christ
,
This
is
my
body
?
But
I
have
been
told
,
the
Scripture
is
very
obscure
and
dangerous
for
me
to
be
too
confident
of
the
sense
of
it
.
I
have
heard
some
wise
men
of
our
church
have
said
,
that
these
words
may
bear
a
figurative
sense
,
like
that
rock
was
Christ
,
and
that
if
there
were
no
other
evidence
for
transubstantiation
,
but
what
the
Scripture
gives
,
there
were
no
reason
to
make
it
an
Article
of
faith
.
I
have
heard
the
great
names
of
Scotus
,
Aliaco
,
Biel
,
Fisher
,
Cajctan
,
Canus
and
others
quoted
to
this
purpose
,
and
their
testimonies
produced
.
What
a
case
am
I
in
then
,
if
those
words
do
not
prove
it
?
Now
I
think
better
of
it
,
I
must
trust
the
Church
for
the
sense
of
Scripture
;
and
if
I
be
not
strangely
mistaken
,
I
am
sworn
to
interpret
Scripture
according
to
the
unanimous
consent
of
the
Fathers
:
but
alas
,
what
relief
is
this
to
my
anxious
mind
?
This
is
a
thing
I
am
to
do
or
not
to
do
almost
every
day
,
and
to
be
resolved
of
it
,
I
am
put
to
a
task
which
will
hold
me
all
my
life
time
:
and
may
be
as
unsatisfied
at
last
as
I
am
now
.
For
I
see
the
world
is
full
of
Disputes
concerning
the
sense
of
their
words
as
well
as
the
Scriptures
:
One
saith
,
that
a
Father
by
a
figure
means
a
substance
,
and
that
another
by
a
substance
means
a
figure
;
one
man
sayes
his
adversaries
authorities
are
counterfeit
,
and
another
sayes
the
same
of
his
:
one
quotes
the
saying
of
an
Heretick
for
the
Orthodox
;
and
another
makes
it
appear
,
that
if
he
spake
his
own
mind
,
he
must
contradict
himself
and
others
of
the
Fathers
.
One
produces
a
Pope
confirming
the
Doctrine
of
transubstantiation
,
and
another
as
plain
a
testimony
of
a
Pope
of
greater
antiquity
and
more
learning
overthrowing
it
.
One
appeals
to
the
first
Ages
of
the
Church
,
another
to
the
latest
:
one
saith
,
the
Fathers
spake
Rhetorically
,
and
another
,
Dogmatically
.
One
,
that
they
loved
to
talk
mystically
,
and
another
,
that
they
spake
differently
about
this
matter
.
In
this
great
confusion
what
ground
of
certainty
have
I
to
stand
upon
,
whereby
to
secure
my
mind
from
commission
of
a
great
sin
?
I
am
sure
if
I
live
in
wilful
sin
all
my
dayes
,
I
shall
be
damned
;
but
God
hath
never
told
me
,
if
I
do
not
study
the
Fathers
all
my
life
,
I
shall
be
damned
.
It
is
satisfaction
I
desire
,
and
that
I
am
not
like
to
have
this
way
,
when
I
see
men
of
greater
Wit
,
and
Subtlety
,
and
Judgement
,
than
ever
I
am
like
to
come
to
,
are
still
disputing
about
the
sense
of
the
Fathers
in
this
point
:
Witness
the
late
heats
in
France
about
it
.
While
I
am
in
this
Labyrinth
a
kind
Priest
offers
to
give
me
ease
,
and
tells
me
,
these
are
doubts
and
scruples
I
ought
not
to
trouble
my self
about
,
the
authority
of
the
present
Church
is
sufficient
for
me
:
I
thank
him
for
his
kindness
,
only
desiring
to
know
,
what
he
means
by
the
authority
of
the
present
Church
:
For
I
find
we
Catholicks
are
not
agreed
about
that
neither
.
May
I
be
sure
if
the
Pope
who
is
Head
of
the
Church
say
it
?
No
,
not
unless
he
defines
it
:
but
may
I
be
sure
then
?
No
,
not
unless
a
General
Council
concur
:
but
may
I
be
sure
,
if
a
General
Council
determines
it
?
Yes
,
if
it
be
confirmed
wholly
by
the
Pope
,
and
doth
proceed
in
the
way
of
a
Council
:
but
how
is
it
possible
for
me
to
judge
of
that
,
when
the
intrigues
of
actions
are
so
secret
?
I
see
then
,
if
this
be
the
only
way
of
satisfaction
,
I
must
forbear
giving
adoration
,
or
be
guilty
of
Idolatry
in
doing
it
.
But
suppose
I
am
satisfied
in
the
point
of
transubstantiation
,
it
is
not
enough
for
me
to
know
in
general
,
that
there
is
such
a
change
;
but
I
must
believe
particularly
that
very
bread
to
be
changed
so
,
which
I
am
now
to
worship
,
and
by
what
means
can
I
be
sure
of
that
?
For
my
Church
tells
me
,
that
it
is
necessary
that
he
be
a
Priest
that
consecrates
,
and
that
he
had
an
intention
of
consecrating
that
very
bread
which
I
am
to
adore
.
But
what
if
it
should
come
to
pass
after
many
consecrations
,
that
such
a
person
prove
no
Priest
,
because
not
rightly
baptized
;
(
which
is
no
unheard
of
thing
)
what
became
of
all
their
actions
who
worshipped
every
Host
he
pretended
to
consecrate
?
They
must
be
guilty
of
Idolatry
every
Mass
he
celebrated
.
But
how
is
it
possible
for
me
to
be
sure
of
his
Priesthood
,
unless
I
could
be
sure
of
the
intention
of
the
Bishop
that
ordained
him
,
and
the
Priest
that
baptized
him
?
which
it
is
impossible
for
me
to
be
.
Yet
suppose
I
were
sure
he
was
a
Priest
,
what
assurance
have
I
,
that
he
had
an
intention
to
consecrate
that
very
Wafer
which
I
am
to
adore
?
If
there
were
thirteen
,
and
he
had
an
intention
to
consecrate
only
twelve
,
if
I
worship
the
thirteenth
,
I
give
divine
honour
to
a
meer
creature
;
for
without
the
intention
of
the
Priest
in
consecration
,
it
can
be
nothing
else
;
and
then
I
am
guilty
of
downright
Idolatry
.
So
that
upon
the
principles
of
the
Roman
Church
no
man
can
be
satisfied
,
that
he
doth
not
worship
a
meer
creature
with
divine
honour
,
when
he
gives
adoration
to
the
Host.
2.
No
man
can
be
satisfied
that
he
hath
sufficient
reason
for
giving
this
worship
to
the
Host.
For
which
we
must
consider
,
what
suppositions
the
adoration
of
the
Host
depends
upon
,
if
any
of
which
prove
uncertain
,
I
am
in
as
bad
a
case
as
I
was
before
.
I
first
suppose
,
that
the
bread
being
really
and
substantially
changed
into
that
very
body
of
Christ
which
was
crucified
at
Hierusalem
,
I
ought
to
give
the
same
honour
to
that
body
of
Christ
in
the
Sacrament
,
which
I
am
to
give
to
the
person
of
Christ
as
God
and
man
,
and
that
the
body
of
Christ
being
present
in
the
Sacrament
,
I
may
on
the
account
of
that
presence
give
the
same
honour
to
the
Sacrament
,
in
which
he
is
present
.
But
if
it
prove
uncertain
,
whether
the
humane
nature
of
Christ
as
conjoyned
to
the
divine
nature
be
capable
of
receiving
proper
divine
worship
,
then
it
must
be
much
more
so
,
whether
the
body
of
Christ
as
present
in
the
Sacrament
be
so
?
But
granting
that
,
it
may
be
yet
uncertain
,
whether
I
ought
to
give
the
same
honour
to
the
visible
part
of
the
Sacrament
,
which
I
do
to
the
humanity
of
Christ
;
for
though
Christ
may
be
present
there
,
his
presence
doth
not
make
the
things
wherein
he
is
present
,
capable
of
the
same
divine
honour
with
himself
.
Now
that
these
things
are
uncertain
upon
their
own
principles
,
I
now
make
appear
.
I
find
it
generally
agreed
by
the
Doctors
of
the
Roman
Church
,
that
the
humane
nature
of
Christ
,
considered
alone
,
ought
not
to
have
divine
honour
given
to
it
;
and
I
find
it
hotly
disputed
among
them
,
whether
Christs
humane
nature
though
united
to
the
divine
,
ought
,
abstractly
considered
,
to
have
any
true
divine
honour
given
it
;
and
those
who
deny
it
,
make
use
of
this
substantial
argument
,
proper
divine
honour
is
due
only
to
God
,
but
the
humane
nature
of
Christ
is
not
God
,
and
therefore
that
honour
ought
not
to
be
given
it
:
and
I
am
further
told
by
them
,
that
the
Church
hath
never
determined
this
controversie
.
Let
me
now
apply
this
to
our
present
case
:
It
is
certain
if
the
body
of
Christ
be
present
in
the
Eucharist
as
distinct
from
the
divine
nature
I
am
not
not
to
adore
it
:
It
is
very
uncertain
,
if
it
be
present
,
whether
I
am
to
give
divine
worship
to
the
body
of
Christ
;
but
it
is
most
certain
,
that
if
I
worship
Christ
in
the
Sacrament
,
it
is
upon
the
account
of
his
corporal
presence
.
For
although
when
I
worship
the
person
of
Christ
as
out
of
the
Sacrament
,
my
worship
is
terminated
upon
him
as
God
and
man
;
and
the
reason
of
my
worship
is
wholly
drawn
from
his
divine
nature
,
yet
when
I
worship
Christ
as
in
the
Sacrament
,
I
must
worship
him
there
upon
the
account
of
his
bodily
presence
,
for
I
have
no
other
reason
to
Worship
him
in
the
Sacrament
,
but
because
his
body
is
present
in
it
.
And
this
is
not
barely
determining
the
place
of
Worship
,
but
assigning
the
cause
of
it
;
for
the
primary
reason
of
all
adoration
in
the
Sacrament
is
,
because
Christ
hath
said
this
is
my
body
,
which
words
,
if
they
should
be
allowed
to
imply
Transubstantiation
,
cannot
be
understood
of
any
other
change
than
of
the
bread
into
the
body
of
Christ
.
And
if
such
a
sense
were
to
be
put
upon
it
,
why
may
not
I
imagine
much
more
agreeably
to
the
nature
of
the
institution
,
that
the
meer
humane
nature
of
Christ
is
there
,
than
that
his
Divinity
should
be
there
in
a
particular
manner
present
to
no
end
;
and
where
it
makes
not
the
least
manifestation
of
it self
.
But
if
I
should
yield
all
that
can
be
begged
in
this
kind
,
viz.
that
the
body
of
Christ
being
present
,
his
divinity
is
there
present
too
;
yet
my
mind
must
unavoidably
rest
unsatisfied
still
as
to
the
adoration
of
the
Host.
For
supposing
the
divine
nature
present
in
any
thing
gives
no
ground
upon
that
account
,
to
give
the
same
Worship
to
the
thing
wherein
he
is
present
,
as
I
do
to
Christ
himself
.
This
the
more
considerative
men
of
the
Roman
Church
are
aware
of
,
but
the
different
wayes
they
have
taken
to
answer
it
,
rather
increase
mens
doubts
than
satisfie
them
.
Greg.
de
Valentiâ
denies
not
that
divine
honour
is
given
by
them
to
the
Eucharist
,
and
that
the
accidents
remaining
after
Consecration
are
the
term
of
adoration
,
not
for
themselves
,
but
by
reason
of
the
admirable
conjunction
which
they
have
with
Christ
.
Which
is
the
very
same
which
they
say
of
the
humane
nature
of
Christ
,
and
yet
this
same
person
denies
,
that
they
are
hypostatically
united
to
him
:
which
if
any
one
can
understand
,
I
shall
not
envy
him
.
hypostatical
union
between
Christ
and
the
Sacrament
,
as
between
the
divine
and
humane
nature
;
for
when
he
speaks
of
that
,
the
humane
nature
loseth
its
own
proper
subsistence
,
and
it
assumed
into
the
subsistence
of
the
divine
nature
;
and
in
the
case
of
the
Sacrament
,
he
yields
such
a
losing
the
proper
subsistence
of
the
bread
,
and
that
what
ever
remains
makes
no
distinct
suppositum
from
the
body
of
Christ
,
but
all
belong
to
him
and
make
one
with
him
,
and
therefore
may
be
Worshipped
as
he
is
.
Is
not
this
an
admirable
way
of
easing
the
minds
of
dissatisfied
persons
about
giving
adoration
to
the
Host
,
to
fill
them
with
such
unintelligible
terms
and
notions
;
created
being
,
wherein
he
is
intimately
present
:
and
this
he
not
only
grants
,
but
contends
for
in
a
set
disputation
,
wherein
he
proves
very
well
from
the
principles
of
Worship
allowed
in
the
Roman
Church
,
inanimate
and
irrational
beings
as
well
as
in
Images
,
and
answers
all
the
arguments
the
very
same
way
that
they
defend
the
other
,
and
that
we
way
Worship
the
Sun
as
lawfully
,
and
with
the
same
kind
of
Worship
that
they
do
an
Image
,
and
that
men
may
be
worshipped
with
the
same
worship
with
which
we
Worship
God
himself
if
our
mind
do
not
rest
in
the
Creature
,
but
be
terminated
upon
God
,
as
in
the
adoration
of
the
Host.
See
here
the
admirable
effects
of
the
doctrine
of
divine
worship
allowed
and
required
in
the
Roman
Church
!
For
,
upon
the
very
same
principles
that
a
Papist
Worships
Images
,
Saints
,
and
the
Host
,
he
may
as
lawfully
worship
the
Earth
,
the
Stars
,
or
Men
;
and
be
no
more
guilty
of
Idolatry
in
one
than
in
the
other
of
them
.
So
that
if
we
have
no
more
reason
to
Worship
the
person
of
Christ
,
than
they
have
to
adore
the
host
,
upon
their
principles
we
have
no
more
ground
to
worship
Christ
,
than
we
have
to
worship
any
creature
in
the
World
.
§.
5.
2.
There
are
not
the
same
motives
and
grounds
to
believe
the
doctrine
of
Transubstantiation
,
Christs
Divinity
,
to
see
these
two
put
together
upon
equal
terms
:
as
though
no
man
could
have
reason
to
believe
Christ
to
be
the
Eternal
Son
of
God
,
that
did
not
at
the
same
time
swallow
the
greatest
contradictions
to
sense
and
reason
imaginable
.
But
what
doth
he
mean
by
these
motives
and
grounds
to
believe
?
The
authority
of
the
Roman
Church
?
I
utterly
deny
that
to
be
any
ground
of
believing
at
all
,
and
desire
with
all
my
heart
to
see
it
proved
:
but
this
is
a
proper
means
to
believe
Transubstantiation
by
,
for
the
ground
of
believing
is
as
absurd
as
the
doctrine
to
be
believed
by
it
.
If
he
means
Catholick
Tradition
,
let
him
prove
if
he
can
,
that
Transubstantiation
was
a
Doctrine
received
in
the
universal
Church
from
our
Saviours
time
;
and
when
he
pleases
I
shall
joyne
issue
with
him
upon
that
Subject
.
And
if
he
thinks
fit
to
put
the
negative
upon
me
,
I
will
undertake
to
instance
in
an
Age
since
the
three
first
Centuries
,
wherein
if
the
most
learned
Fathers
,
and
Bishops
,
(
yea
of
Rome
it self
)
be
to
be
credited
,
Transubstantiation
was
not
believed
.
But
if
at
last
he
means
Scripture
,
(
which
we
acknowledge
for
our
only
rule
of
faith
,
and
shall
do
in
spight
of
all
pretences
to
infallibility
either
in
Church
or
Tradition
)
I
shall
appeal
even
to
Bellarmin
himself
in
this
case
,
whether
there
are
the
same
motives
and
grounds
from
thence
to
believe
Transubstantiation
,
as
there
are
,
the
Divinity
of
Christ
.
In
the
proof
of
Transubstantiation
,
his
only
Argument
is
from
those
words
,
this
is
my
body
,
which
words
saith
he
,
do
necessarily
inferre
either
a
real
mutation
of
the
Bread
as
the
Catholicks
hold
,
or
a
metaphorical
as
the
Calvinists
,
but
by
no
means
do
admit
the
Lutherans
sense
;
and
so
spends
the
rest
of
the
Chapter
against
them
:
and
concludes
it
thus
,
although
there
be
some
obscurity
or
ambiguity
in
the
words
of
our
Lord
,
yet
that
is
taken
away
by
Councils
and
Fathers
,
and
so
passes
to
them
.
Which
are
a
plain
indication
,
he
thought
the
same
which
others
of
his
Religion
have
said
,
that
the
doctrine
of
Transubstantiation
could
not
be
proved
from
Scripture
alone
.
§.
6.
3.
But
supposing
they
are
mistaken
in
the
belief
of
this
doctrine
,
Idolatry
.
To
his
quotation
out
of
Dr.
Taylors
Liberty
of
Prophecying
to
the
contrary
,
I
shall
return
him
the
opinion
of
their
own
Divines
.
The
Testimony
of
Coster
is
sufficiently
known
to
this
purpose
,
who
saith
the
same
thing
in
effect
that
I
had
done
,
And
our
Country-man
Bishop
Fisher
confesseth
,
That
if
there
be
nothing
but
bread
in
the
Eucharist
,
they
are
all
Idolaters
.
But
none
is
so
fit
to
answer
Dr.
Taylor
as
himself
,
after
almost
twenty
years
time
to
consider
more
throughly
of
those
things
,
and
then
he
confesseth
,
I
S.
5.
way
.
That
the
Weapons
he
used
for
their
defence
were
but
wooden
daggers
,
though
the
best
he
could
meet
with
;
and
if
that
be
the
best
they
have
to
say
for
themselves
which
he
hath
produced
for
them
,
their
probabilities
will
be
soon
out-ballanced
by
one
Scripture-testimony
urg'd
by
Protestants
;
and
thou
shalt
not
Worship
any
graven
Images
will
outweigh
all
the
best
and
fairest
imaginations
of
their
Church
:
and
elsewhere
,
That
the
second
Commandment
is
so
plain
,
b.
2.
s.
6.
p.
139.
so
easie
,
so
peremptory
against
all
the
making
and
Worshipping
any
Image
or
likeness
of
any
thing
,
that
besides
that
every
man
naturally
would
understand
all
such
to
be
forbidden
,
it
is
so
expressed
,
that
upon
supposition
that
God
intend
to
forbid
it
wholly
,
it
could
not
more
plainly
have
been
expressed
.
By
which
it
is
clear
he
did
not
think
that
Idolatry
did
lye
only
in
forsaking
the
true
God
,
and
giving
divine
Worship
to
a
Creature
or
an
Idol
,
that
is
to
an
imaginary
God
,
who
hath
no
foundation
in
essence
or
existence
;
which
is
the
reason
he
brings
why
they
are
excused
from
Idolatry
in
Adoration
of
the
Host
,
because
the
object
of
their
adoration
is
the
true
God
;
for
he
not
only
makes
the
second
command
to
be
peremptory
and
positive
against
the
Worship
of
the
true
God
,
by
an
Image
,
but
elsewhere
plainly
determins
this
to
be
Idolatry
;
and
saith
that
an
image
then
becomes
an
Idol
,
when
divine
Worship
is
given
to
it
;
and
that
,
to
Worship
false
Gods
,
or
to
give
divine
honour
to
an
image
which
is
not
God
is
all
one
kind
of
formal
Idolatry
.
If
therefore
they
cannot
be
excused
from
Idolatry
who
Worship
the
true
God
by
an
Image
;
though
the
object
of
their
adoration
be
right
and
they
think
the
manner
of
it
to
be
lawful
;
neither
can
they
who
worship
Christ
upon
the
account
of
Transubstantiation
in
the
Sacrament
;
for
not
only
the
superstition
of
an
undue
object
,
but
of
a
prohibited
manner
or
way
of
Worship
is
Idolatry
;
even
according
to
the
opinion
of
him
whom
he
produces
as
a
testimony
of
their
innocency
.
§.
7.
4.
That
if
a
mistake
in
this
case
will
excuse
them
,
who
said
that
Christ
was
the
Sun
,
and
therefore
worshipped
the
Sun
,
I
desire
to
know
whether
this
were
Idolatry
in
them
or
no
?
They
had
Scripture
to
plead
for
it
as
plain
as
,
This
is
my
body
,
for
he
is
not
only
called
the
Sun
of
Righteousness
;
but
the
Vulgar
Latin
(
which
they
contend
to
be
the
only
authentick
version
)
reads
that
place
,
Psal.
19.
6.
in
sole
posuit
tabernaculum
suum
,
he
hath
placed
his
Tabernacle
in
the
Sun
;
and
that
this
is
to
be
understood
of
Christ
,
may
be
proved
from
the
Apostles
applying
the
other
words
,
their
line
is
gone
out
through
all
the
earth
;
to
the
Apostles
Preaching
the
Gospel
,
true
light
,
1
Joh.
8.
9.
and
another
,
that
he
is
really
present
by
Transubstantiation
in
the
Sacrament
.
I
would
fain
understand
why
the
one
should
not
be
as
free
from
Idolatry
as
the
other
?
If
it
be
said
,
that
all
those
places
which
speak
of
Christ
as
the
Sun
,
are
to
be
understood
metaphorically
,
that
is
the
same
thing
we
say
to
them
concerning
those
words
of
Christ
,
this
is
my
body
;
and
if
notwithstanding
that
,
they
are
excused
by
believing
otherwise
;
so
must
the
other
person
unavoidably
be
so
too
.
It
is
to
no
purpose
to
alledge
Fathers
and
Councils
for
the
opinion
more
than
for
the
other
;
for
the
question
is
not
concerning
the
probability
of
one
mistake
more
than
of
the
other
(
although
if
they
be
strictly
examined
,
the
absurdities
of
Transubstantiation
are
much
greater
)
but
we
suppose
a
mistake
in
both
,
and
the
question
is
whether
such
a
mistake
doth
excuse
from
Idolatry
or
no
?
and
we
are
not
to
enquire
into
the
reasons
of
the
mistake
,
but
the
influence
it
hath
upon
our
actions
.
And
then
we
are
to
understand
why
a
mistake
equally
involuntary
as
to
the
real
object
of
divine
adoration
may
not
excuse
from
Idolatry
,
as
well
as
to
the
wrong
application
of
Worship
due
to
a
real
object
of
adoration
?
i.
e.
whether
a
man
giving
adoration
to
what
he
believes
to
be
God
,
which
is
not
so
in
it self
,
be
not
as
excusable
,
as
believing
a
true
object
of
adoration
in
general
,
but
giving
divine
worship
to
that
which
is
not
it
?
as
whether
the
Worshipping
false
Gods
,
supposing
them
to
be
true
,
be
not
as
venial
a
fault
,
as
Worshipping
that
for
the
true
God
which
is
not
so
?
as
for
instance
,
suppose
the
Aegyptians
Worshipping
the
Sun
for
God
,
and
the
Israelites
the
golden
Calf
,
believing
it
was
the
true
God
which
brought
them
out
of
the
Land
of
Aegypt
?
or
let
us
take
one
of
the
Inca's
of
Peru
,
visible
God
,
by
which
the
Invisible
did
govern
the
World
;
and
therefore
they
ought
to
give
all
external
adoration
to
the
Sun
,
and
internal
only
to
the
Invisible
Deity
;
upon
what
account
shall
these
be
charged
with
Idolatry
,
if
an
involuntary
mistake
and
firm
belief
that
they
worship
the
true
God
doth
excuse
from
it
?
Nay
the
most
stupid
and
senseless
of
all
Idolaters
who
worshipped
the
very
Images
for
Gods
(
which
the
wisest
among
them
alwayes
disclaimed
,
and
pretended
only
such
a
relative
worship
as
he
pleads
for
)
were
in
truth
the
most
excusable
upon
this
ground
;
for
supposing
that
it
be
true
which
they
believed
,
they
did
a
very
good
thing
;
and
which
every
person
else
ought
to
do
upon
the
same
belief
.
Which
is
the
utmost
can
be
said
for
the
Papists
adoration
of
the
Host
,
supposing
the
doctrine
of
transubstantiation
were
as
true
,
as
it
is
false
and
absurd
.
§.
8.
3.
As
to
invocation
of
Saints
,
I
found
the
chief
answer
given
was
this
,
That
they
did
not
attribute
the
same
kind
of
excellency
to
Saints
,
which
they
give
to
God
;
but
suppose
only
a
middle
sort
of
excellency
between
God
and
us
,
which
they
make
the
foundation
of
the
worship
which
is
given
to
them
.
And
as
to
this
my
argument
was
thus
framed
,
If
the
supposition
of
a
middle
excellency
between
God
and
us
,
be
sufficient
ground
for
formal
invocation
,
then
the
Heathens
worship
of
their
inferiour
Deities
could
be
no
Idolatry
,
for
they
still
pretended
they
did
not
give
to
them
the
worship
proper
to
the
supream
God
;
which
is
as
much
as
is
pretended
by
the
devoutest
Papists
in
justification
of
the
Invocation
of
Saints
.
To
this
he
answers
two
wayes
:
1.
By
shewing
the
disparity
of
the
Heathens
worship
from
theirs
in
two
things
:
1.
In
the
object
.
2.
In
the
manner
of
their
worship
.
1.
The
persons
whom
they
worship
,
he
saith
,
are
such
as
are
endowed
with
supernatural
gifts
of
grace
in
this
life
,
and
glory
in
Heaven
,
whose
prayers
by
consequence
are
acceptable
and
available
with
God
,
but
the
Supream
Deity
of
the
Heathens
,
is
known
to
be
Jupiter
,
and
their
inferiour
Deities
Venus
,
Mars
,
Bacchus
,
Vulcan
,
and
the
like
rabble
of
Devils
as
the
Scripture
calls
them
;
and
therefore
there
can
be
no
consequence
,
that
because
the
Heathens
were
Idolaters
in
the
worship
of
these
,
though
they
pretended
not
to
give
them
the
worship
proper
to
Jupiter
the
supream
God
;
therefore
the
Catholicks
must
be
guilty
of
Idolatry
in
desiring
the
servants
of
the
true
God
to
pray
for
them
to
him
.
2.
As
to
the
manner
of
worship
,
he
saith
,
If
any
of
them
did
attain
,
as
the
Platonists
,
to
the
knowledge
of
the
true
God
,
yet
as
St.
Paul
sayes
,
they
did
not
glorifie
him
as
God
,
but
changed
his
glory
into
an
Image
made
like
to
corruptible
man
,
adoring
and
offering
sacrifice
due
to
God
alone
to
the
Statues
themselves
,
or
the
inferiour
Deities
they
supposed
to
dwell
or
assist
in
them
;
which
St.
Austin
upon
the
90.
Psalm
proves
to
be
Devils
,
or
evil
Angels
,
because
they
required
sacrifice
to
be
offered
to
them
,
and
would
be
worshipped
as
Gods
.
But
all
he
means
by
formal
Invocation
,
he
saith
is
,
desiring
or
praying
the
Saints
to
pray
for
them
.
And
if
this
were
Idolatry
,
we
must
not
desire
the
prayers
of
a
just
man
,
even
in
this
life
,
because
this
formal
invocation
will
be
to
make
him
an
Inferiour
Deity
.
2.
He
answers
,
that
the
same
calumny
was
cast
upon
the
Catholicks
in
St.
Austins
time
,
and
is
answered
by
him
,
and
his
answer
will
serve
as
well
now
as
then
,
in
his
twentieth
Book
against
Faustus
,
Chap.
21.
who
himself
held
formal
Invocation
a
part
of
the
worship
due
to
Saints
,
as
is
evident
from
the
prayer
he
made
to
St.
Cyprian
after
his
Martyrdom
,
l.
7.
de
bapt.
c.
Donat.
c.
1.
and
Calvin
confesseth
(
he
saith
)
it
was
the
custom
at
that
time
to
say
,
Holy
Mary
,
or
Holy
Peter
pray
for
us
.
This
is
his
full
answer
:
in
which
are
two
things
to
be
examined
.
1.
Whether
the
disparity
between
the
Heathen
worship
and
theirs
be
so
great
as
to
excuse
them
from
Idolatry
?
2.
Whether
the
answer
given
by
St.
Austin
doth
vindicate
them
:
and
whether
Invocation
of
Saints
as
it
is
now
practised
in
the
Church
of
Rome
,
were
allowed
or
in
use
then
?
§.
9.
1.
Concerning
the
disparity
.
Holy
Angels
and
Saints
,
with
the
impure
Deities
of
the
Heathens
;
as
to
their
excellencies
:
but
the
true
state
of
the
Question
is
,
whether
the
Heathens
were
only
too
blame
in
making
an
ill
choice
of
those
they
worshipped
,
as
in
worshipping
Iupiter
,
and
Venus
,
and
Vulcan
,
who
are
supposed
to
have
been
wicked
wretches
;
or
else
in
giving
divine
worship
to
any
besides
the
true
God
?
And
if
their
Idolatry
lay
not
only
in
the
former
,
but
the
latter
,
then
this
disparity
cannot
excuse
them
.
There
were
two
Questions
in
debate
between
the
Primitive
Fathers
of
the
Christian
Church
,
and
the
Heathen
Idolaters
;
The
first
was
more
general
,
and
in
thesi
,
whether
it
were
lawful
to
give
divine
worship
to
any
besides
the
true
and
Supream
God
?
The
second
was
more
particular
,
and
in
hypothesi
,
whether
on
supposition
that
were
lawful
,
those
whom
the
Heathens
worshipped
were
fit
objects
for
such
adoration
?
In
this
latter
they
triumph
over
them
with
a
great
deal
of
eloquence
,
laying
open
the
impiety
of
those
whom
they
commonly
worshipped
;
but
withal
knowing
that
the
wiser
among
them
had
another
notion
of
these
Deities
under
the
common
names
than
the
Vulgar
had
;
they
therefore
charge
them
with
Idolatry
in
giving
the
worship
proper
to
God
to
any
creature
,
let
it
be
never
so
excellent
and
serviceable
to
mankind
,
and
that
it
was
the
property
of
the
Christian
Religion
to
give
divine
worship
to
none
but
God
himself
and
his
Son
Christ
Iesus
,
without
ever
making
any
distinctions
of
absolute
and
relative
worship
which
they
must
have
been
driven
to
,
in
case
they
had
given
Religious
worship
to
any
besides
.
Thus
Iustin
Martyr
tells
the
Heathen
Emperours
,
Christians
,
that
Christ
did
perswade
men
to
worship
God
alone
,
by
saying
,
this
is
the
great
Commandment
,
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
;
and
that
we
are
to
render
to
Caesar
the
things
that
are
Caesars
,
and
to
God
the
things
that
are
Gods
:
on
which
account
,
saith
he
,
we
worship
God
alone
,
and
give
cheerful
service
in
all
other
things
to
you
.
Theophilus
Bishop
of
Antioch
(
who
lived
in
the
second
Century
after
Christ
,
as
well
as
Iustin
)
giving
an
account
why
the
Christians
refused
giving
adoration
to
the
Emperours
which
was
then
used
(
not
that
adoration
which
was
proper
to
the
Supream
God
,
for
none
can
be
so
senseless
to
imagine
they
required
that
;
but
such
kind
of
religious
worship
as
they
gave
to
the
Images
of
their
Gods
)
saith
,
That
as
the
King
or
Emperour
suffers
none
under
him
to
be
called
by
his
name
;
and
that
it
is
not
lawful
to
give
it
to
any
but
himself
:
so
neither
is
it
to
worship
any
but
God
alone
:
and
elsewhere
saith
,
that
the
Divine
Law
doth
not
only
forbid
the
worship
of
Idols
,
but
of
the
Elements
,
the
Sun
,
and
Moon
,
and
Stars
,
or
any
thing
else
in
Heaven
,
in
Earth
,
in
Sea
,
or
Fountains
,
or
Rivers
,
but
we
ought
only
to
worship
the
true
God
and
Maker
of
all
things
,
in
the
holiness
of
our
hearts
and
integrity
of
our
minds
.
To
the
same
purpose
speak
Clemens
Alexandrinus
,
Tertullian
,
Cyprian
,
Origen
,
Athenagoras
,
Lactantius
,
Arnobius
,
who
all
agree
,
that
religious
worship
is
proper
to
the
true
God
,
and
that
no
created
thing
is
capable
of
it
,
on
that
very
account
because
it
is
created
;
it
were
easie
to
produce
their
testimonies
,
if
it
were
requisite
in
so
evident
a
matter
as
this
is
.
If
it
be
said
,
That
all
these
testimonies
are
only
against
that
Idolatry
which
was
then
practised
by
the
Heathens
.
I
answer
,
1.
Their
reasons
equally
extend
to
the
giving
divine
worship
to
any
created
being
whatsoever
,
so
that
either
they
argued
weakly
and
unskilfully
,
or
else
it
is
as
unlawful
to
give
divine
worship
now
to
Saints
,
as
it
was
then
to
any
creature
.
2.
I
would
willingly
understand
why
it
should
be
more
unlawful
to
worship
God
for
his
admirable
Wisdom
,
and
Power
and
Goodness
in
the
works
of
Creation
;
than
in
supposed
Saints
?
i.
e.
why
I
may
not
as
well
honour
God
by
giving
worship
to
the
Sun
,
as
to
Ignatius
Loyola
,
or
St.
Francis
,
or
any
other
late
Canonized
Saint
?
I
am
sure
the
Sun
is
a
certain
monument
of
Gods
Goodness
,
Wisdom
,
and
Power
,
and
I
cannot
be
mistaken
therein
,
but
I
can
never
be
certain
of
the
Holiness
of
those
persons
I
am
to
give
divine
worship
to
.
For
all
that
I
can
know
,
Ignatius
Loyola
was
a
great
hypocrite
;
but
I
am
sure
that
the
Sun
is
none
;
but
that
he
shines
and
communicates
perpetual
influences
to
the
huge
advantage
of
the
world
.
However
I
know
the
best
of
men
have
their
corruptions
,
and
to
what
degree
it
is
impossible
for
others
to
understand
;
but
I
am
certain
the
spots
in
the
Sun
are
no
Moral
impurities
,
nor
displeasing
to
God
.
And
Philip
Nerius
could
not
be
mistaken
in
the
shining
of
the
Sun
,
although
he
might
be
in
the
shining
of
Ignatius
his
face
,
which
yet
is
thought
so
considerable
a
thing
,
Roman
Breviary
.
3.
On
what
account
should
the
Christians
refuse
giving
all
external
signs
of
Religious
worship
to
the
Heathen
Emperours
,
if
they
thought
it
lawful
to
be
given
to
any
sort
of
men
?
Why
might
not
they
worship
the
Statues
of
Kings
and
Princes
,
as
well
as
others
do
those
of
Rebels
and
Traytors
?
I
mean
,
why
might
not
the
Image
of
King
Henry
the
second
have
the
same
reverence
shewn
to
it
,
that
the
Shrine
of
Thomas
Becket
had
?
unless
it
be
more
meritorious
to
disobey
a
Prince
,
than
to
give
him
reverence
.
Might
not
the
Primitive
Christians
have
much
easier
defended
themselves
in
giving
those
outward
signs
of
worship
to
the
Images
of
Emperours
,
than
others
can
do
in
the
worship
they
give
to
Saints
?
For
they
might
have
pleaded
,
that
external
signs
are
to
be
interpreted
by
the
intention
of
the
person
who
uses
them
,
that
they
intended
no
more
by
it
,
but
the
highest
degree
of
Civil
honour
on
the
account
of
the
authority
they
possessed
?
or
if
this
would
not
serve
,
might
not
they
have
said
,
that
Kings
and
Princes
were
Gods
Vicegerents
,
and
represented
him
to
the
world
,
and
that
in
giving
divine
worship
to
them
,
they
gave
it
to
God
;
and
that
their
absolute
,
ultimate
,
and
terminative
worship
was
upon
God
;
and
only
a
relative
,
inferior
,
and
transient
worship
was
given
to
them
,
and
all
this
might
be
better
justified
by
St.
Basils
rule
,
That
the
honour
of
the
Image
passes
to
the
Prototype
;
for
he
there
pleads
for
the
worship
of
Christ
,
because
he
is
one
with
the
Father
being
his
Image
,
as
the
Image
of
a
King
is
called
the
King
,
and
hath
the
same
honour
given
to
it
;
for
the
honour
of
the
Image
passeth
to
the
thing
represented
.
And
as
Christ
hath
the
advantage
above
all
,
by
being
Gods
natural
Image
;
so
Princes
above
Saints
,
in
that
they
represent
God
to
the
world
,
which
the
other
do
not
.
But
notwithstanding
all
these
Pleas
,
the
Primitive
Christians
were
so
punctual
in
observing
that
Command
of
worshipping
God
alone
,
that
they
rather
chose
to
lose
their
lives
and
suffer
Martyrdom
,
than
be
in
the
least
guilty
of
giving
any
divine
worship
to
a
creature
.
4.
They
absolutely
deny
any
religious
worship
to
be
given
to
the
most
excellent
created
Beings
,
and
therefore
did
not
only
condemn
the
Idolatry
then
in
use
,
but
that
which
hath
obtained
in
the
Roman
Church
:
supposing
all
the
persons
worshipped
therein
to
have
been
real
Saints
.
For
that
,
we
are
to
consider
that
all
the
Heathens
were
not
such
great
Fools
,
as
some
men
make
them
to
excuse
themselves
:
Poetical
Gods
,
having
their
minds
possessed
with
those
Idea's
of
them
,
which
they
had
taken
up
by
their
education
;
yet
they
understood
them
only
as
Allegories
,
Piety
,
Faith
,
Concord
,
Iustice
,
Chastity
,
Clemency
,
&c.
and
others
to
the
greatest
Benefactors
to
mankind
,
which
was
the
only
ground
they
pleaded
for
giving
worship
to
them
:
but
still
they
acknowledged
one
Supream
God
,
not
Iupiter
of
Creet
,
but
the
Father
of
Gods
and
men
;
only
they
said
,
this
Supream
God
being
of
so
high
a
nature
,
and
there
being
other
intermediate
beings
between
him
and
men
whose
Office
they
conceived
,
it
was
to
carry
the
prayers
of
men
to
God
,
and
to
bring
down
help
from
him
to
them
;
they
thought
it
very
fitting
to
address
their
solemn
supplications
to
them
.
Here
now
was
the
very
same
case
in
debate
,
(
altering
only
the
names
of
things
)
which
is
between
us
and
the
Church
of
Rome
;
and
if
ever
they
speak
home
to
our
case
,
they
must
do
upon
this
point
.
And
so
they
do
,
but
very
little
to
their
comfort
.
§
.
10.
These
things
I
shall
largely
prove
if
farther
occasion
be
given
,
Heathens
worshipped
,
but
in
good
Angels
themselves
.
1.
They
did
condemn
the
worship
,
supposing
their
principle
true
.
For
this
I
shall
produce
now
but
few
Authorities
,
but
such
as
are
full
as
to
the
Heathens
pretences
,
and
the
Christians
answers
.
The
first
is
of
Origen
in
his
answer
to
Celsus
,
who
objects
against
the
Christians
,
the
unreasonableness
of
forsaking
the
worship
of
inferiour
Deities
,
because
no
man
can
serve
two
Masters
;
which
,
saith
he
,
is
a
seditious
principle
,
and
arises
from
attributing
our
passions
to
God
;
but
he
that
honours
them
as
Subjects
to
the
Supream
God
,
cannot
offend
him
who
is
the
Lord
of
them
.
To
which
Origen
answers
,
That
the
Scripture
doth
indeed
stile
God
,
the
God
of
Gods
,
and
Lord
of
Lords
,
but
withal
saith
,
that
to
us
,
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
one
Lord
Iesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
;
which
the
Apostle
speaks
,
saith
he
,
of
himself
and
all
others
whose
minds
were
raised
up
to
him
,
who
is
the
God
of
Gods
,
and
Lord
of
Lords
;
and
his
mind
ascends
up
to
the
Supream
God
,
who
worships
him
inseparably
and
indivisibly
by
his
Son
,
who
alone
conducts
us
to
the
Father
.
Therefore
seeing
there
are
many
Gods
and
many
Lords
,
we
endeavour
by
all
means
,
not
only
to
carry
our
minds
above
those
things
on
Earth
,
which
are
worshipped
by
the
Heathen
for
Gods
,
but
above
those
whom
the
Scripture
calls
Gods
,
by
which
it
is
plain
by
the
drift
of
his
discourse
,
he
means
the
Angels
.
And
Celsus
afterwards
yielding
,
desires
proof
from
them
,
That
God
hath
communicated
this
honour
to
their
Gods
,
Heroes
and
Daemons
,
and
that
it
did
not
arise
from
the
ignorance
and
folly
of
mankind
,
who
thereby
fell
off
from
him
who
ought
properly
to
be
worshipped
.
But
he
proves
,
from
Miracles
and
Prophecies
and
Precepts
,
than
this
honour
was
given
to
Christ
,
that
they
who
honour
the
Father
,
should
honour
the
Son
also
:
and
that
was
all
which
Celsus
had
to
object
against
the
Christians
,
That
they
did
not
keep
to
their
own
rule
of
worshipping
God
alone
;
for
they
thought
God
was
not
dishonoured
by
the
honour
they
gave
to
Christ
;
and
on
the
same
account
he
thought
,
they
might
give
it
to
inferiour
Deities
.
If
there
had
been
then
any
suspicion
of
Religious
worship
given
to
Saints
or
Angels
by
the
Christians
,
when
had
there
been
a
more
proper
season
to
object
it
?
No
man
of
the
meanest
capacity
would
have
omitted
a
matter
so
necessary
to
his
business
,
much
less
so
inquisitive
and
malicious
an
enemy
as
Celsus
was
.
And
the
account
Origen
gives
of
the
worship
the
Christians
attribute
to
the
Son
of
God
is
,
because
it
is
said
,
I
and
my
Father
are
one
;
and
the
Father
in
me
,
and
I
in
him
;
which
cannot
be
said
of
any
created
Beings
.
It
is
true
afterwards
he
saith
,
That
if
Celsus
had
spoken
of
the
true
Ministers
of
God
,
such
as
Gabriel
,
Michael
and
all
the
Angels
and
Archangels
,
he
acknowledges
,
that
by
explaining
the
notion
of
worship
or
respect
,
and
the
actions
of
those
who
give
it
,
somewhat
more
might
be
said
on
that
subject
.
But
he
utterly
denyes
,
that
our
prayers
are
to
be
offered
to
any
but
Christ
alone
,
and
that
any
word
which
is
proper
only
to
Religious
worship
,
is
to
be
attributed
to
the
Angels
themselves
.
For
he
saith
elsewhere
,
Although
the
Angels
be
called
Gods
in
Scripture
,
and
lest
any
should
think
,
that
offering
up
our
Prayers
or
Invocations
to
them
were
not
excluded
by
this
;
he
immediately
explains
himself
;
For
,
saith
he
,
all
our
supplications
,
prayers
,
intercessions
and
thanksgivings
are
to
be
offered
only
to
God
over
all
;
by
that
High
Priest
who
is
greater
than
all
the
Angels
,
the
living
Word
and
God
.
And
afterwards
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
he
speaks
indeed
of
the
Sun
,
and
Moon
,
and
Stars
,
but
upon
the
supposition
that
they
are
intellectual
Beings
,
and
do
pray
to
God
for
us
.
And
again
he
saith
,
And
because
Celsus
argues
much
for
worship
to
be
given
to
Daemans
,
because
to
them
is
committed
the
care
of
terrestrial
affairs
:
to
this
Origen
answers
,
by
denying
those
whom
he
calis
Daemons
,
yet
further
urges
,
that
according
to
the
doctrine
of
the
Aegyptians
every
part
of
a
man
hath
a
particular
Daemon
or
Ethereal
God
,
and
every
one
of
these
being
invocated
,
heals
the
diseases
of
the
parts
proper
to
themselves
.
Why
then
may
they
not
justly
invocate
them
,
if
they
love
health
better
than
sickness
,
and
happiness
than
misery
.
If
one
of
the
Church
of
Rome
had
been
to
answer
Celsus
,
he
must
have
told
him
,
that
the
thing
was
rational
which
he
said
,
only
they
were
out
in
their
names
;
for
instead
of
Chnumen
,
Chnaachumen
,
Cnat
,
Sicat
,
Biu
,
Eru
,
&c.
they
should
have
chosen
Raphael
for
travelling
and
against
Diseases
,
Apollonia
against
the
Tooth-ach
,
Sebastian
and
Roch
against
the
Plague
,
St.
Nicholas
against
Tempests
,
Michael
and
St.
George
against
Enemies
;
and
others
in
like
cases
.
For
so
Serrarius
tells
us
,
That
experience
and
tradition
hath
discovered
the
particular
help
of
these
in
such
cases
;
if
they
be
particularly
invocated
.
But
Origen
gives
a
shorter
answer
,
That
these
things
do
arise
from
a
distrust
of
the
sufficiency
of
that
incommunicable
worship
we
give
to
God
alone
,
as
though
he
were
not
able
to
protect
every
one
that
serves
him
from
all
snares
:
and
that
far
more
effectual
cures
have
been
wrought
by
the
name
of
Iesus
than
all
their
Daemons
.
And
how
much
better
do
those
who
are
Christians
who
slight
all
these
things
and
commit
themselves
to
God
over
all
through
his
son
Iesus
Christ
,
and
of
him
do
desire
the
help
and
protection
of
his
Holy
Angels
?
I
shall
conclude
his
Testimony
with
that
excellent
saying
of
his
.
But
not
the
least
foundation
in
his
discourse
for
our
invocation
of
them
.
The
Author
of
the
Commentaries
under
the
name
of
St.
Ambrose
,
of
the
same
age
with
him
,
as
appears
by
several
passages
in
him
:
saith
,
That
the
Idolaters
made
use
of
this
miserable
excuse
for
themselves
,
that
by
those
inferiour
Deities
they
worshipped
they
went
to
God
himself
,
as
we
go
to
the
King
by
his
Courtiers
.
But
,
saith
he
,
is
any
man
so
mad
,
or
regardless
of
himself
,
to
give
the
honour
due
to
the
King
to
any
of
his
Courtiers
,
which
if
a
man
does
he
is
condemned
for
treason
?
And
yet
they
think
themselves
not
guilty
who
,
give
the
honour
due
to
Gods
name
to
a
creature
,
and
forsaking
God
adore
his
fellow
servants
,
as
though
any
thing
greater
than
that
were
reserved
for
God
himself
.
But
therefore
we
go
to
a
King
by
his
Officers
and
Servants
,
because
the
King
is
but
a
man
,
who
knows
not
of
himself
whom
to
imploy
in
his
publick
affairs
,
(
without
being
recommended
by
others
:
)
But
with
God
it
is
otherwise
,
for
nothing
is
hid
from
him
,
he
knows
the
deserts
of
every
one
,
and
therefore
we
need
no
one
to
recommend
us
to
his
Favour
;
a
devout
mind
is
enough
.
Was
this
now
all
the
quarrel
the
Christians
had
with
the
Heathens
that
they
worshipped
Iupiter
and
Venus
and
Vulcan
?
Do
they
not
expresly
deny
the
giving
Gods
Worship
to
any
Creature
?
and
do
they
not
as
plainly
affirm
that
men
do
it
when
they
invocate
their
fellow
servants
to
be
intercessors
with
God
for
them
?
and
that
it
is
no
less
a
guilt
of
Idolatry
in
this
case
,
than
it
is
in
giving
the
Honour
due
to
a
Prince
to
any
of
his
Servants
?
St.
Austin
gives
this
account
of
the
principles
of
the
Heathen
Worship
,
Against
these
indeed
St.
Austin
disputes
first
,
by
shewing
that
those
spirits
which
they
worshipped
were
evil
spirits
,
and
that
there
was
no
reason
to
imagine
that
God
had
a
greater
entercourse
with
them
,
than
with
penitent
sinners
,
but
withall
he
addes
,
And
afterwards
saith
,
that
those
who
are
Christians
do
believe
that
we
need
not
many
,
but
one
Mediatour
,
and
that
such
a
one
by
whose
participation
we
are
made
happy
,
i.
e.
the
word
of
God
not
made
but
by
whom
all
things
were
made
:
and
he
hath
shewed
that
to
the
attaining
blessedness
we
ought
not
to
seek
many
Mediators
,
by
whom
we
are
to
make
our
degrees
of
approach
to
God
,
because
God
himself
by
partaking
our
Nature
,
hath
shewn
us
the
shortest
way
of
our
partaking
his
divinity
.
Neither
doth
he
delivering
us
from
mortality
and
misery
carry
us
so
to
immortal
and
blessed
Angels
,
that
by
participating
with
them
,
we
should
become
blessed
and
immortal
;
but
to
that
Trinity
by
whose
participation
the
Angels
themselves
are
blessed
.
And
concludes
that
Book
with
this
saying
,
And
it
would
be
ridiculous
here
to
distinguish
mediators
of
redemption
and
intercession
;
for
all
that
they
attributed
to
their
goods
spirits
was
only
Intercession
;
and
Christ
being
made
a
Mediatour
,
effectual
for
the
end
he
designed
,
there
could
be
no
necessity
of
any
Intercessours
besides
him
.
And
St.
Austin
there
addes
,
that
the
design
of
his
following
book
,
is
to
prove
that
those
good
Spirits
which
are
immortal
and
blessed
,
which
they
thought
ought
to
be
Worshipped
with
Sacred
Rites
and
Sacrifices
,
whatsoever
they
are
and
howsoever
called
,
would
not
have
any
one
worshipped
by
such
religious
worship
,
(
i.e.
by
sacred
rites
as
well
as
Sacrifices
)
but
only
one
God
by
whom
they
were
created
,
and
by
whose
participation
they
are
made
happy
.
§
.
11.
By
which
the
second
thing
I
proposed
will
appear
to
be
true
,
the
Worship
of
Angels
;
if
he
had
meant
only
evil
Angels
he
would
have
expressed
it
so
,
especially
if
St.
Austins
observation
be
true
,
that
the
evil
Spirits
are
by
their
names
in
Scripture
distinguished
from
the
good
;
if
he
had
meant
any
particular
superstition
used
in
the
Worship
of
Angels
,
he
would
not
have
used
such
terms
which
condemn
all
worship
of
them
as
superstitious
;
if
he
had
meant
only
the
Worship
of
Angels
so
as
to
exclude
Christ
,
he
would
have
intimated
that
the
fault
,
lay
in
excluding
Christ
,
and
not
in
the
bare
worship
of
Angels
;
but
by
the
series
of
his
discourse
it
appears
that
those
who
set
up
other
Mediators
besides
Christ
do
not
hold
the
head
,
i.
e.
do
not
adhere
to
Christ
alone
,
as
him
whom
God
hath
appointed
as
our
Mediatour
only
.
Whether
this
were
practised
by
Iewes
,
Philosophers
,
or
Hereticks
is
all
one
to
us
,
since
the
practice
is
condemned
wherever
it
is
found
.
Theodoret
saith
,
they
were
the
Iewes
who
perswaded
men
to
worship
Angels
,
because
the
Law
was
delivered
by
Angels
;
which
practice
he
saith
,
continued
a
long
time
in
Phrygia
and
Pisidia
,
and
therefore
the
Synod
of
Laodicea
doth
forbid
praying
to
Angels
;
and
to
this
day
the
Oratories
of
St.
Michael
are
among
them
,
they
therefore
thought
it
a
piece
of
humility
,
since
God
could
not
be
seen
,
nor
touched
,
nor
comprehended
by
us
,
to
obtain
the
favour
of
God
,
by
the
intercession
of
Angels
.
No
wonder
Baronius
is
so
much
displeased
with
Theodoret
for
this
interpretation
;
what
he
condemns
(
and
St.
Paul
too
)
was
the
practice
of
their
Church
;
and
those
Oratories
were
set
up
by
Catholicks
and
not
by
hereticks
.
But
whether
as
to
the
lawfulness
of
this
Worship
,
Baronius
or
St.
Paul
,
whether
as
to
the
ancient
practice
of
the
Church
,
Baronius
or
Theodoret
deserves
more
to
be
believed
,
I
leave
any
one
to
judge
.
And
yet
Theodoret
is
not
alone
in
this
,
any
invocations
of
Angels
to
be
in
use
among
Christians
,
if
he
had
meant
only
evil
Angels
it
seems
very
strange
he
should
use
the
name
generally
given
to
good
,
and
alwayes
indifferent
to
both
.
any
offering
up
of
Prayers
to
them
to
be
practised
by
Christians
or
reasonable
to
be
done
,
and
produces
this
very
place
of
the
Apostle
against
it
.
all
who
Worship
Angels
and
charges
them
with
Idolatry
in
so
doing
;
if
they
had
only
meant
the
Heathen
Idolaters
as
Baronius
contends
,
yet
by
that
it
appears
that
the
Heathens
were
condemned
for
Worshipping
those
whom
they
believed
to
be
good
spirits
;
but
these
are
only
shifts
to
escape
by
,
and
such
which
would
not
have
come
into
the
mind
of
any
man
if
he
did
not
first
fear
the
force
of
that
Canon
against
the
practice
of
the
Roman
Church
.
For
why
the
Heathen
Idolatry
should
at
that
time
be
called
secret
or
hidden
as
it
is
in
that
Canon
,
is
not
easie
to
be
thought
upon
;
but
very
easily
intelligible
according
to
Theodorets
interpretation
because
of
the
clandestine
meetings
of
those
who
worshipped
Angels
,
and
therein
separated
themselves
from
the
Christian
Churches
.
St.
Austin
discourses
purposely
on
this
subject
(
as
is
intimated
before
)
whether
God
or
the
Blessed
Spirits
are
willing
we
should
perform
any
sacred
offices
or
Sacrifices
to
them
;
or
consecrate
our selves
or
any
thing
of
ours
to
them
by
any
religious
rites
,
which
he
denies
:
For
this
,
saith
he
,
is
the
worship
proper
to
the
Deity
,
called
by
him
in
one
word
Latria
,
which
he
thinks
more
proper
to
express
divine
worship
,
as
distinct
from
the
honour
and
service
we
give
to
men
(
which
is
plainly
his
meaning
there
)
than
any
one
word
Greek
or
Latine
besides
.
And
this
word
he
saith
is
proper
to
the
Deity
as
such
,
because
he
elsewhere
tells
us
,
the
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
this
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
Service
of
God
properly
as
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
service
of
God
as
Lord
.
§
.
12.
I
know
very
well
by
what
arts
all
these
testimonies
are
endeavoured
to
be
evaded
,
That
these
are
intended
against
the
Gentiles
Idolatry
who
Worshipped
those
Spirits
as
Gods
,
and
offered
Sacrifices
to
them
;
but
this
cannot
hold
as
to
the
Doctrine
or
practice
of
the
Roman
Church
,
who
deny
them
to
be
Gods
,
and
assert
that
the
Worship
by
Sacrifice
is
proper
only
to
God
:
but
such
devices
as
these
are
can
never
satisfie
an
impartial
mind
.
For
(
1.
)
They
do
expresly
deny
that
invocation
or
prayer
is
to
be
made
to
them
;
for
so
Origen
and
Theodoret
speak
expresly
,
that
men
are
not
to
pray
to
Angels
;
and
any
one
that
reads
St.
Austin
will
find
that
he
makes
solemn
invocation
to
be
as
proper
to
God
as
Sacrifice
is
.
(
2.
)
On
what
account
should
it
be
unlawful
to
Sacrifice
to
Saints
or
Angels
if
it
be
lawful
to
invocate
them
?
may
not
one
be
relative
and
transient
as
well
as
the
other
?
nay
the
Heathen
in
St.
Austin
argued
very
well
,
that
Sacrifices
being
meer
external
things
might
more
properly
belong
to
the
Inferiour
Deities
,
but
the
more
invisible
the
Deity
was
,
the
more
invisible
the
Sacrifices
were
to
be
,
and
the
greater
and
better
the
Deity
,
the
Sacrifice
was
to
be
still
proportionable
:
and
can
any
man
in
his
senses
think
that
a
meer
outward
Sacrifice
is
more
acceptable
to
God
,
than
the
devotion
of
our
heart
is
?
and
wherein
can
we
better
express
that
to
God
,
than
in
offering
up
our
prayers
to
him
?
so
that
in
all
reason
the
duty
of
prayer
ought
to
be
reserved
as
more
proper
to
God
than
any
external
sacrifice
,
and
those
who
did
appropriate
Sacrifice
to
God
did
comprehend
prayer
as
the
most
spiritual
and
acceptable
part
of
it
:
God
,
makes
our
heart
the
Altar
,
and
Christ
our
Priest
,
and
our
Prayers
and
Praises
to
be
offered
up
to
God
by
a
fervent
charity
;
and
any
work
which
is
therefore
done
that
thereby
we
may
be
united
to
God
in
a
holy
Communion
with
him
,
in
order
to
our
happiness
,
to
be
a
true
Sacrifice
;
and
let
any
man
judge
whether
this
description
do
not
so
naturally
agree
to
prayer
,
as
if
it
had
been
only
intended
for
it
.
Besides
it
is
observable
that
sacrifices
of
old
were
solemn
rites
of
supplication
;
calling
upon
the
name
of
the
Lord
where
Altars
were
erected
is
the
main
thing
spoken
of
,
thence
the
Temple
(
though
the
place
of
sacrifice
)
is
called
the
house
of
Prayer
;
inferiour
Deities
,
those
in
the
Roman
Church
do
so
to
Angels
and
Saints
.
For
the
Heathens
made
a
difference
in
their
sacrifices
to
the
supreme
God
,
and
their
inferiour
Deities
and
their
Heroes
:
so
that
if
the
putting
any
difference
in
the
way
of
religious
Worship
doth
excuse
the
one
,
it
must
do
the
other
also
.
Did
the
Heathen
use
solemn
Ceremonies
of
making
any
capable
of
divine
worship
?
so
does
the
Roman
Church
.
Did
they
set
up
their
Images
in
publick
places
of
worship
and
there
kneel
before
them
and
invocate
those
represented
by
them
?
so
does
the
Roman
Church
.
Did
they
consecrate
.
Temples
and
erect
Altars
to
them
,
and
keep
Festivals
and
burn
Incense
before
them
?
so
does
the
Roman
Church
.
Lastly
,
did
they
offer
up
Sacrifices
in
those
Temples
to
the
Honour
of
their
lesser
Deities
and
Heroes
?
so
does
the
Roman
Church
.
Canonized
Saints
besides
those
before
mentioned
,
reckons
up
this
as
one
,
that
the
Sacrifices
of
the
Eucharist
,
and
of
lauds
and
prayers
are
publickly
offered
to
God
for
their
honour
.
I
would
fain
understand
what
the
sacrificing
to
one
for
the
honour
of
another
means
?
To
offer
Sacrifice
to
one
for
another
is
an
intelligible
thing
,
but
to
Sacrifice
to
one
for
the
honour
of
another
is
a
thing
beyond
my
reach
,
if
that
sacrifice
does
not
belong
to
him
for
whose
honour
it
is
offered
;
and
if
the
sacrifice
do
belong
to
him
,
I
wonder
at
the
scrupulosity
of
those
who
dare
not
say
they
Sacrifice
to
him
as
well
.
For
what
is
sacrificing
to
God
,
but
sacrificing
to
his
honour
,
or
doing
such
an
act
of
Religion
with
a
design
to
honour
God
by
it
:
but
when
men
offer
a
Sacrifice
,
but
not
to
honour
God
by
it
,
but
the
B.
Virgin
,
or
any
Saints
or
Angels
,
how
can
that
Sacrifice
belong
to
any
other
but
those
whose
honour
is
designed
by
it
?
It
being
then
the
opinion
and
practice
of
the
Roman
Church
,
that
Sacrifices
are
to
be
offered
for
the
honour
of
Saints
or
Angels
,
it
is
evident
they
have
reserved
no
part
of
divine
worship
peculiar
to
God
himself
,
any
more
than
the
Heathen
did
.
(
4.
)
There
can
be
no
material
difference
,
that
the
Heathen
called
those
they
worshipped
Gods
,
but
they
do
not
so
in
the
Roman
Church
.
there
was
scarce
any
difference
between
the
Heathen
and
them
about
the
name
,
whether
Angels
might
be
called
Gods
or
no
:
for
he
thinks
that
they
are
called
so
in
Scripture
,
as
well
as
Origen
:
but
the
Question
was
about
the
thing
,
whether
they
were
to
be
Worshipped
as
Gods
or
no
,
i.
e.
by
giving
any
part
of
religious
worship
to
them
?
which
they
utterly
deny
.
And
were
I
in
the
communion
of
the
Roman
Church
I
should
much
less
scruple
calling
Canonized
Saints
,
or
Angels
by
the
names
of
Gods
,
than
giving
them
the
worship
of
Invocation
,
or
the
honour
of
Sacrifices
:
but
in
so
doing
they
are
not
only
condemned
by
plain
Scripture
,
and
reason
,
but
by
those
of
the
primitive
Church
who
writ
against
the
Heathen
Idolatry
:
which
was
the
thing
to
be
shewed
.
§.
13.
2.
Another
disparity
is
insisted
on
by
him
,
manner
of
Worship
.
And
as
to
this
,
he
saith
,
all
that
they
understand
by
formal
invocation
,
is
desiring
or
praying
those
Iust
persons
,
who
are
in
glory
in
heaven
to
pray
for
us
;
and
if
the
Catholicks
be
guilty
of
Idolatry
in
this
,
we
must
not
desire
the
prayers
of
a
just
man
even
in
this
life
,
because
this
formal
Invocation
will
be
to
make
him
an
inferiour
Deitie
.
To
shew
the
palpable
weakness
of
this
answer
,
I
shall
prove
these
two
things
.
1.
That
those
in
the
Church
of
Rome
do
allow
and
practise
another
kind
of
formal
Invocation
from
what
he
asserts
.
2.
That
supposing
this
were
all
,
it
would
not
excuse
them
,
and
that
it
is
of
a
very
different
nature
from
desiring
the
prayers
of
just
men
for
us
in
this
life
.
1.
That
they
do
allow
and
practise
another
kind
of
formal
Invocation
from
what
he
asserts
.
He
might
very
well
say
,
he
did
understand
well
what
I
meant
by
formal
Invocation
,
when
he
makes
this
to
be
the
meaning
of
it
;
for
never
any
person
before
him
imagined
that
sense
of
it
;
And
that
term
of
formal
Invocation
was
purposely
chosen
by
me
,
to
distinguish
it
from
the
rhetorical
Apostrophe's
of
some
of
the
Greek
Fathers
,
the
Poetical
Flourishes
,
of
Damasus
,
Prudentius
,
and
Paulinus
;
from
general
wishes
that
the
Saints
would
pray
for
us
.
Of
which
are
some
instances
,
in
good
Authors
;
from
assemblies
at
the
monuments
of
Martyrs
,
which
were
usual
in
ancient
times
;
and
that
which
I
thought
any
man
would
understand
by
it
was
that
which
is
constantly
practised
in
the
Roman
Church
.
viz.
in
places
and
times
purposely
appointed
for
divine
and
religious
worship
,
with
all
the
same
external
signes
of
devotion
which
we
use
to
God
himself
,
to
offer
up
our
Prayers
to
Saints
,
or
Angels
to
help
us
in
our
necessities
as
well
as
to
pray
to
God
for
us
.
The
former
part
none
can
be
ignorant
of
,
that
have
but
so
much
as
heard
of
the
devotion
of
the
Church
of
Rome
;
all
the
difficulty
lies
in
that
,
whether
they
pray
to
them
to
help
their
necessities
as
well
as
pray
for
them
?
And
so
many
forms
of
Prayer
allowed
and
practised
in
their
Church
have
been
so
often
objected
to
them
,
wherein
these
things
are
manifest
,
that
I
cannot
but
wonder
this
should
be
denyed
.
Do
they
believe
,
we
never
look
into
their
Breviaries
,
Rosaries
,
Houres
,
and
other
Books
of
Devotion
,
wherein
to
this
day
such
Prayers
are
to
be
found
?
Do
they
think
we
never
heard
of
the
Offices
of
the
B.
Virgin
,
or
our
Ladies
Psalter
a
Blasphemous
Book
,
never
yet
censured
,
wherein
the
Psalmes
,
in
their
highest
strains
of
Prayer
to
God
are
applyed
to
the
V.
Mary
?
I
have
known
my self
intelligent
persons
of
their
Church
who
commit
their
souls
to
the
V.
Maries
protection
every
day
,
as
we
do
to
Almighty
Gods
:
and
such
who
thought
they
understood
the
doctrine
and
practice
of
their
Church
as
well
as
others
.
But
,
Madam
,
these
are
mysteries
not
to
be
known
till
they
have
their
Proselytes
safe
and
fast
enough
,
then
by
degrees
they
let
them
know
,
what
is
to
be
done
,
when
they
have
given
away
all
liberty
of
judging
for
themselves
.
Then
it
is
no
matter
what
they
are
commanded
or
expected
to
do
,
they
must
do
as
others
do
,
or
else
their
sincerity
is
questioned
,
and
they
are
thought
Hereticks
in
their
hearts
,
whatever
they
profess
.
I
shall
not
insist
upon
any
ancient
Breviaries
,
or
obsolete
Forms
,
or
private
Devotions
,
which
yet
they
are
accountable
for
,
till
they
do
condemn
them
.
I
need
no
more
than
the
present
Roman
Breviary
restored
according
to
the
Council
of
Trent
,
and
authorized
by
three
several
Popes
.
In
the
Feast
of
Assumption
of
the
Blessed
Virgin
,
as
though
it
were
not
enough
in
the
Antiphonae
to
say
,
Hail
Blessed
Virgin
,
thou
alone
hast
destroyed
all
Heresies
in
the
world
;
but
lest
this
should
be
interpreted
of
doing
it
by
her
Son
,
a
formal
Invocation
of
her
follows
,
Vouchsafe
to
let
me
praise
thee
O
Holy
Virgin
;
and
give
me
strength
against
thy
enemies
.
And
in
the
Hymn
frequently
used
in
her
Office
,
and
particularly
that
day
,
she
is
not
only
called
the
Gate
of
Heaven
,
but
she
is
intreated
to
loose
the
bonds
of
the
guilty
,
to
give
light
to
the
blind
,
and
to
drive
away
our
evils
,
and
to
shew
her self
to
be
a
Mother
;
(
or
as
it
is
in
the
Mass-book
at
Paris
1634.
Iure
Matris
impera
redemptori
,
as
thou
art
a
Mother
,
command
the
Redeemer
)
In
a
word
,
They
pray
to
her
therein
for
purity
of
life
,
and
a
safe
conduct
to
Heaven
.
But
lest
the
Hymns
should
be
thought
only
Poetical
,
in
the
Feast
of
S.
Maria
ad
Nives
;
to
help
the
miserable
,
to
strengthen
the
weak
,
to
comfort
those
that
mourn
,
and
that
all
who
celebrate
her
holy
Festivity
may
feel
her
assistance
.
By
which
we
may
understand
the
meaning
of
that
solemn
Hymn
used
in
her
Office
,
wherein
she
is
called
the
Mother
of
Mercy
and
Clemency
,
and
is
prayed
to
protect
us
from
our
enemies
,
and
to
receive
us
in
the
hour
of
death
.
Is
all
this
only
praying
to
her
to
pray
for
us
?
What
could
be
more
said
to
Almighty
God
or
his
Son
Iesus
Christ
?
Nor
is
this
devotion
only
to
the
Blessed
Virgin
,
but
we
shall
see
it
alike
in
that
to
Angels
and
Saints
;
he
is
prayed
to
come
to
the
help
of
the
people
of
God
.
And
in
the
Feast
of
the
Guardian
Angels
recommended
to
all
Catholicks
by
Paul
the
fifth
in
the
last
words
of
the
Breviary
,
they
are
prayed
to
defend
them
in
War
,
that
they
may
not
perish
in
Gods
terrible
judgement
.
Holy
Apostles
they
are
prayed
to
command
the
guilty
to
be
loosed
from
their
guilt
,
to
heal
unsound
minds
,
and
to
increase
their
vertues
,
that
when
Christ
shall
come
,
they
may
be
partakers
of
eternal
glory
.
These
may
suffice
for
a
present
taste
of
the
sincerity
of
such
persons
who
say
,
that
in
the
Church
of
Rome
they
do
nothing
but
pray
to
the
Saints
to
pray
for
them
.
And
it
is
a
very
pitiful
shift
that
Bellarmin
is
put
to
,
That
indeed
as
to
the
words
themselves
they
do
imply
more
than
praying
to
them
to
pray
for
us
;
but
the
sense
of
the
words
,
he
saith
,
is
no
more
.
But
whence
I
pray
must
the
people
take
the
sense
of
such
prayers
as
these
are
,
if
not
from
the
signification
of
the
words
?
If
this
were
all
,
why
in
all
this
time
that
these
prayers
have
been
complained
of
,
hath
not
their
sense
been
better
expressed
?
Have
not
their
Breviaries
been
often
reviewed
,
if
this
had
not
been
their
meaning
,
why
have
they
not
been
expunged
all
this
while
?
Suppose
then
that
any
persons
in
the
Roman
Church
(
as
no
doubt
most
do
)
take
their
sense
from
the
words
,
and
do
not
force
it
upon
them
,
and
they
pray
according
to
the
form
prescribed
;
do
they
well
or
ill
in
it
?
If
they
do
ill
in
it
,
their
Church
is
guilty
of
intolerable
negligence
in
not
preventing
it
;
if
they
do
well
,
then
their
Church
allows
of
more
than
praying
to
Angels
and
Saints
to
pray
for
them
.
Bellarmins
instances
of
the
Apostles
in
Scripture
being
said
to
save
men
,
do
shew
what
shifts
a
bad
cause
will
put
a
man
to
:
For
will
any
man
in
his
wits
say
the
case
is
the
same
in
ordinary
speech
and
in
prayer
?
Is
it
all
one
,
for
a
man
to
say
,
that
his
Staff
helped
him
in
his
going
,
and
to
fall
down
upon
his
knees
to
pray
to
his
Staff
to
help
him
?
God
did
use
the
Apostles
as
instruments
on
earth
to
promote
the
salvation
of
mankind
,
but
may
we
therefore
pray
to
them
now
in
Heaven
to
save
us
?
May
we
not
truly
say
,
that
the
Sun
enlightens
the
world
,
but
may
we
therefore
pray
to
the
Sun
to
enlighten
us
?
No
,
the
Sun
is
but
Gods
instrument
,
and
our
addresses
must
be
in
prayer
to
the
Supream
Lord
over
all
.
But
to
take
his
own
explication
of
praying
to
them
for
these
things
:
i.
e.
praying
to
them
that
they
would
pray
to
God
for
them
,
as
we
desire
one
another
to
pray
:
would
not
that
man
be
condemned
of
gross
Idolatry
,
or
prodigious
folly
,
who
instead
of
desiring
his
Friends
to
pray
to
God
for
the
pardon
of
his
sins
,
and
the
assistance
of
Divine
Grace
,
should
say
to
them
,
I
pray
you
pardon
my
sins
,
and
assist
me
with
the
Grace
of
God
?
What
would
St.
Paul
have
said
to
such
men
that
should
have
asked
such
things
of
him
,
who
yet
saith
,
that
he
was
an
instrument
of
saving
some
?
§.
14.
2.
Supposing
this
were
all
that
were
done
and
allowed
in
the
Roman
Church
,
desiring
our
Brethren
on
Earth
to
pray
for
us
.
And
I
cannot
but
wonder
,
how
any
men
of
common
sense
can
suffer
themselves
to
be
imposed
upon
so
easily
in
this
matter
.
For
is
there
really
no
difference
in
St.
Pauls
desiring
his
Brethren
to
pray
for
him
,
as
he
often
did
;
and
a
mans
falling
down
upon
his
knees
with
all
the
solemnity
of
devotion
he
uses
to
God
himself
,
to
St.
Paul
to
desire
him
to
pray
for
him
,
when
he
was
present
upon
earth
,
and
did
certainly
know
what
he
desired
of
him
?
Suppose
in
the
midst
of
the
solemn
devotions
of
the
Church
where
St.
Peter
or
St.
Paul
had
been
present
,
the
Letanies
of
the
Church
had
been
then
as
they
are
now
;
and
after
they
had
prayed
to
the
persons
of
the
Holy
Trinity
,
the
people
should
with
the
same
postures
and
expression
of
devotion
have
immediately
turned
themselves
to
the
Apostles
,
and
cryed
only
Peter
and
Paul
pray
for
us
;
do
you
think
,
this
would
have
been
acceptable
to
them
?
No
doubt
St.
Peter
would
have
been
less
pleased
with
this
,
than
with
Cornelius
,
falling
down
before
him
,
and
yet
then
he
bid
him
stand
up
,
I
my self
also
am
a
man
.
They
who
impute
this
only
to
his
modesty
,
will
not
allow
him
to
carry
it
to
Heaven
with
him
;
For
they
suppose
him
to
be
very
well
pleased
with
that
honour
in
Heaven
,
which
he
refused
on
earth
.
And
St.
Paul
would
have
rent
his
garments
and
cryed
out
,
as
he
did
to
the
men
of
Lystra
,
Why
do
ye
these
things
;
we
also
are
men
of
like
passions
with
you
?
They
would
not
receive
any
honour
that
might
in
the
least
seem
to
incroach
upon
the
divine
honour
,
and
yet
they
might
upon
better
grounds
have
done
it
to
them
on
earth
,
than
now
in
Heaven
,
because
they
were
then
sure
they
heard
them
,
which
now
they
can
never
be
.
And
would
it
not
be
a
senseless
thing
to
desire
some
excellent
person
in
the
Indies
,
when
we
are
at
our
solemn
devotion
to
pray
for
us
,
because
it
is
possible
God
may
at
the
same
time
reveal
our
minds
to
him
?
I
would
willingly
be
informed
,
if
we
had
assurance
of
the
Sanctity
of
a
person
in
this
life
,
as
great
as
they
have
in
the
Church
of
Rome
of
those
they
invocate
;
whether
there
would
be
any
evil
at
all
in
publick
places
of
worship
,
and
at
the
time
used
for
the
service
of
God
,
to
set
such
a
person
up
in
some
higher
place
of
the
Church
,
to
burn
incense
before
him
,
to
prostrate
themselves
with
hands
and
eyes
lifted
up
to
him
,
if
at
last
they
pretended
,
that
all
that
time
they
only
prayed
to
him
,
to
pray
for
them
?
And
certainly
a
good
man
is
much
more
the
Image
of
God
,
and
deserves
more
reverence
than
all
the
artificial
Images
of
Saints
,
or
of
God
himself
.
If
they
will
condemn
this
,
they
may
conceive
,
that
supposing
,
they
only
prayed
to
Saints
in
their
devotions
to
pray
for
them
,
this
would
not
excuse
them
:
For
they
do
it
in
those
places
,
at
such
times
,
and
in
such
a
manner
as
highly
incroaches
upon
the
worship
and
service
due
to
God
alone
.
§.
15.
2.
I
now
come
to
consider
,
the
Manichean
calumniates
the
Catholicks
(
the
word
is
St.
Austins
he
saith
,
and
we
do
not
quarrel
with
the
word
,
but
that
they
are
not
such
Catholicks
as
St.
Austin
speaks
of
)
because
they
honoured
the
Memories
or
Shrines
of
Martyrs
,
charged
them
to
have
turned
the
Idols
into
Martyrs
,
whom
they
worshipped
said
he
with
like
vows
.
To
shew
how
very
far
what
St.
Austin
saith
,
is
from
justifying
the
present
practices
of
the
Roman
Church
,
we
need
no
more
than
barely
to
represent
what
St.
Austin
affirms
,
and
what
he
denyes
.
He
affirms
,
that
it
was
the
custom
of
the
Christians
in
his
time
to
have
their
religious
Assemblies
at
the
Sepulchres
or
Memories
of
the
Martyrs
,
where
the
place
it self
would
raise
their
affections
,
and
quicken
their
love
towards
the
Martyrs
and
towards
God
;
but
he
utterly
denyes
,
that
any
religious
worship
was
performed
to
the
Martyrs
:
for
neither
was
any
Sacrifice
offered
up
to
any
of
them
,
nor
any
other
part
of
religious
worship
:
for
thereupon
he
shews
(
which
is
very
conveniently
left
out
in
the
citation
)
that
not
only
Sacrifice
was
refused
by
Saints
and
Angels
,
but
any
other
religious
honour
which
is
due
to
God
himself
,
as
the
Angel
forbad
St.
Iohn
to
fall
down
and
worship
him
.
All
the
worship
therefore
,
he
saith
,
that
they
give
to
Saints
is
,
That
of
love
and
society
,
and
of
the
same
kind
which
we
give
to
holy
men
in
this
life
,
who
are
ready
to
suffer
for
the
truth
of
the
Gospel
.
But
that
the
worship
of
Invocation
is
expresly
excluded
by
St.
Austin
,
appears
by
what
himself
saith
on
a
like
occasion
;
where
he
shews
the
difference
between
the
Gentiles
worship
and
theirs
:
build
Temples
,
erect
Altars
,
appoint
Priests
,
and
offer
Sacrifices
;
but
we
erect
no
Temples
to
Martyrs
as
to
Gods
,
but
Memories
as
to
dead
men
whose
Spirits
live
with
God
;
we
raise
no
Altars
on
which
to
sacrifice
to
Martyrs
,
but
to
one
God
,
the
God
of
Martyrs
as
well
as
ours
,
at
which
as
men
of
God
who
have
overcome
the
world
by
confessing
him
,
they
are
named
in
their
place
and
order
,
but
are
not
invocated
by
the
Priest
who
sacrifices
.
And
elsewhere
saith
,
Whatever
the
Christians
do
at
the
memories
of
the
Martyrs
,
is
for
ornaments
to
those
memories
,
not
as
any
sacred
Rites
or
Sacrifices
belonging
to
the
dead
as
Gods
:
we
therefore
do
not
worship
our
Martyrs
with
divine
honours
,
nor
with
the
faults
of
men
,
as
the
Gentiles
did
their
Gods
.
Which
gave
occasion
to
Lud.
Vives
in
his
Notes
on
that
Chapter
to
say
,
that
many
Christians
in
his
time
(
what
sort
of
Catholicks
those
were
,
it
is
easie
to
guess
,
but
to
be
sure
,
none
of
St.
Austins
)
did
no
otherwise
worship
Saints
,
than
they
did
God
himself
;
neither
could
he
see
in
many
things
any
difference
between
the
opinion
they
had
of
Saints
,
and
what
the
Gentiles
had
of
their
Gods
.
I
cannot
understand
then
how
St.
Austins
answer
should
justifie
that
which
he
condemns
:
He
denyes
that
there
was
an
Invocation
of
Saints
,
but
only
a
commemoration
of
them
;
the
Church
of
Rome
pleads
for
any
Invocation
of
them
,
and
condemns
all
those
who
deny
it
.
So
that
his
answer
is
very
far
from
clearing
the
Roman
Church
in
the
practice
of
Invocation
,
and
the
objection
we
make
against
it
,
that
it
doth
parallel
the
Heathen
Idolatry
;
for
it
grants
,
it
would
do
so
,
if
they
gave
to
the
Saints
the
worship
due
to
God
,
of
which
he
makes
Invocation
to
be
a
part
.
But
after
all
this
,
can
we
imagine
,
that
he
should
practise
himself
contrary
to
his
own
doctrine
?
Yes
,
saith
he
,
he
made
a
prayer
to
St.
Cyprian
,
let
Blessed
Cyprian
therefore
help
us
in
our
prayers
.
But
is
there
no
difference
to
be
made
between
such
an
Apostrophe
to
a
person
in
ones
writing
and
solemn
supplication
to
him
with
all
the
so●emnity
of
devotion
in
the
duties
of
Religious
worship
?
If
I
should
now
say
,
Let
St.
Austin
now
help
me
in
his
prayers
,
while
I
am
defending
his
constant
opinion
,
that
Invocation
is
proper
to
God
alone
,
would
they
take
this
for
renouncing
the
Protestant
doctrine
,
and
embracing
that
of
the
Church
of
Rome
?
I
doubt
they
would
not
think
that
I
escaped
the
Anathema
of
the
Council
of
Trent
for
all
this
.
The
Question
between
us
,
is
not
how
far
such
wishes
rather
than
prayers
were
thought
allowable
being
uttered
occasionally
,
as
St.
Austin
doth
this
to
St.
Cyprian
,
but
whether
solemn
Invocation
of
Saints
in
the
duties
of
Religious
worship
,
as
it
is
now
practised
in
the
Roman
Church
,
were
ever
practised
in
St.
Austins
time
,
and
this
we
utterly
deny
.
We
do
not
say
,
that
they
did
not
then
believe
,
that
the
Saints
in
Heaven
did
pray
for
them
,
and
that
some
of
them
did
express
their
wishes
,
that
they
would
pray
particularly
for
them
,
we
do
not
say
,
that
some
superstitions
did
not
creep
in
after
the
Anniversary
meetings
at
the
Sepulchres
of
the
Martyrs
grew
in
request
;
for
St.
Austin
himself
saith
,
that
what
they
taught
was
one
thing
,
and
what
they
did
bear
with
was
another
,
That
the
Council
of
Carthage
did
forbid
praying
to
Saints
,
lest
the
publick
prayers
should
be
corrupted
by
such
kind
of
addresses
,
Holy
Peter
pray
for
us
.
If
St.
Austin
were
present
in
this
Council
,
as
my
Adversary
saith
he
was
,
I
wonder
what
advantage
it
will
be
to
him
from
Calvins
saying
,
that
the
Council
did
condemn
and
forbid
those
prayers
;
which
were
in
use
by
some
of
the
people
.
But
it
seems
,
he
takes
the
peoples
part
against
the
Council
and
St.
Austin
too
;
and
thinks
it
enough
for
them
to
follow
the
practices
condemned
by
Councils
and
Fathers
;
which
we
are
sure
they
do
,
and
are
glad
to
find
so
ingenuous
a
confession
of
it
.
He
may
as
well
the
next
time
bring
St.
Austins
testimony
for
worshipping
Martyrs
and
Images
,
he
knew
many
who
adored
Sepulchres
and
Pictures
:
and
for
the
worship
of
Angels
,
because
he
saith
,
he
had
heard
of
many
,
who
had
tryed
to
go
to
God
by
praying
to
Angels
,
and
were
thought
worthy
to
fall
into
delusions
.
§
.
16.
But
the
strangest
effort
of
all
the
rest
,
viz.
That
the
charge
of
Idolatry
against
them
must
be
vain
and
groundless
,
because
if
I
be
pressed
close
,
I
shall
deny
any
one
of
these
Negative
points
to
be
divine
truths
;
viz.
that
honour
is
not
to
be
given
to
the
Images
of
Christ
and
his
Saints
,
that
what
appears
to
be
bread
in
the
Eucharist
is
not
the
body
of
Christ
,
that
it
is
not
lawful
to
Invocate
the
Saints
to
pray
for
us
.
But
the
answer
to
this
is
so
easie
,
that
it
will
not
require
much
time
to
dispatch
it
.
For
I
do
assert
it
to
be
an
Article
of
my
faith
,
That
God
alone
is
to
be
worshipped
with
divine
and
religious
worship
:
and
he
that
cannot
hence
infer
,
that
no
created
Being
is
to
be
so
worshipped
,
hath
the
name
of
reasonable
creature
given
him
to
no
purpose
.
What
need
we
make
Negative
Articles
of
faith
,
where
the
Affirmative
do
necessarily
imply
them
?
If
I
believe
that
the
Scripture
is
my
only
rule
of
faith
,
as
I
most
firmly
do
;
will
any
man
that
considers
what
he
saith
,
require
me
to
make
Negative
Articles
of
faith
,
that
the
Pope
is
not
,
Tradition
is
not
,
Councils
are
not
,
a
private
Spirit
is
not
?
for
all
these
things
are
necessarily
implyed
therein
.
And
so
for
all
particular
doctrines
rejected
by
us
upon
this
principle
,
we
do
not
make
them
Negative
points
of
faith
,
but
we
therefore
refuse
the
belief
of
them
,
because
not
contained
in
our
only
rule
of
faith
:
On
this
account
we
reject
the
Popes
Supremacy
,
Transubstantiation
,
Infalibility
of
the
present
Church
in
delivering
points
of
faith
,
Purgatory
,
and
other
fopperies
imposed
upon
the
belief
of
Christians
.
So
that
the
short
resolution
of
our
faith
is
this
,
that
we
ought
to
believe
nothing
as
an
Article
of
faith
,
but
what
God
hath
revealed
,
and
that
the
compleat
revelation
of
Gods
will
to
us
is
contained
in
the
Bible
;
and
the
resolution
of
our
worship
,
is
into
this
principle
,
that
God
alone
is
to
be
worshipped
with
divine
and
religious
worship
,
and
therefore
whether
they
be
Saints
or
Angels
,
Sun
,
Moon
and
Stars
,
whether
the
Elements
of
a
Sacrament
,
or
of
the
World
,
whether
Crosses
,
and
Reliques
,
or
Woods
and
Fountains
,
or
any
sort
of
Images
;
in
a
word
,
no
creature
whatsoever
is
to
be
worshipped
with
religious
worship
,
because
that
is
proper
to
God
alone
.
And
if
this
principle
will
excuse
them
from
Idolatry
.
I
desire
him
to
make
the
best
of
it
.
And
if
he
gives
no
more
satisfactory
answer
hereafter
,
than
he
hath
already
done
,
the
greatest
charity
I
can
use
to
those
of
that
Church
,
is
to
wish
them
repentance
,
which
I
most
heartily
do
.
CHAP.
III.
Of
the
hindrance
of
a
good
Life
and
Devotion
in
the
Roman
Church
.
The
doctrines
of
the
Roman
Church
prejudicial
to
Piety
.
The
Sacrament
of
Pennance
,
as
taught
among
them
,
destroys
the
necessity
of
a
good
life
.
The
doctrine
of
Purgatory
takes
away
the
care
of
it
,
as
appears
by
the
true
stating
it
,
and
comparing
that
doctrine
with
Protestants
.
How
easie
it
is
,
according
to
them
,
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
.
Purgatory
dreadful
to
none
but
poor
and
friendless
.
Sincerity
of
devotion
hindred
by
prayers
in
an
unknown
Tongue
.
The
great
absurdity
of
it
manifested
.
The
effects
of
our
Ancestors
devotion
had
been
as
great
,
if
they
had
said
their
prayers
in
English
.
The
language
of
prayer
proved
to
be
no
indifferent
thing
,
from
St.
Pauls
arguments
.
No
universal
consent
for
prayers
in
an
unknown
tongue
,
by
the
confession
of
their
own
Writers
.
Of
their
doctrine
of
the
efficacy
of
Sacraments
,
that
it
takes
away
all
necessity
of
devotion
in
the
minds
of
the
receivers
.
This
complained
of
by
Cassander
and
Arnaud
,
but
proved
against
them
to
be
the
doctrine
of
the
Roman
Church
,
by
the
Canons
of
the
Council
of
Trent
.
The
great
easiness
of
getting
Grace
by
their
Sacraments
.
Of
their
discouraging
the
reading
the
Scriptures
.
A
standing
Rule
of
devotion
necessary
.
None
so
fit
to
give
it
,
as
God
himself
:
This
done
by
him
in
the
Scriptures
.
All
persons
therefore
concerned
to
read
them
.
The
arguments
against
reading
the
Scriptures
,
would
have
held
against
the
publishing
them
in
a
language
known
to
the
people
.
The
dangers
as
great
then
,
as
ever
have
been
since
.
The
greatest
prudence
of
the
Roman
Church
is
wholly
to
forbid
the
Scriptures
;
being
acknowledged
by
their
wisest
men
,
to
be
so
contrary
to
their
Interest
.
The
confession
of
the
Cardinals
at
Bononia
to
that
purpose
.
The
avowed
practice
of
the
Roman
Church
herein
directly
contrary
to
that
of
the
Primitive
:
although
the
reasons
were
as
great
then
from
the
danger
of
Heresies
.
This
confessed
by
their
own
Writers
.
§.
1.
2.
THe
second
Reason
I
gave
,
why
persons
run
so
great
a
hazard
of
their
salvation
in
the
communion
of
the
Roman
Church
was
,
because
that
Church
is
guilty
of
so
great
corruption
of
the
Christian
Religion
,
by
opinions
and
practices
which
are
very
apt
to
hinder
a
good
life
,
which
is
necessary
to
salvation
.
But
,
1.
This
necessity
I
said
,
Sacrament
of
Pennance
joyned
with
contrition
,
sufficient
for
salvation
.
Here
he
saith
,
That
Protestants
do
make
contrition
alone
,
which
is
less
,
sufficient
for
salvation
,
and
our
Church
allowing
confession
and
absolution
(
which
make
the
Sacrament
of
Pennance
)
in
case
of
trouble
of
conscience
,
they
being
added
to
contrition
,
cannot
make
it
of
a
malignant
nature
.
To
this
I
answer
:
That
contrition
alone
is
not
by
us
made
sufficient
for
salvation
.
For
we
believe
,
that
as
no
man
can
be
saved
without
true
repentance
,
so
that
true
repentance
doth
not
lye
meerly
in
contrition
for
sins
.
For
godly
sorrow
in
Scripture
,
is
said
,
to
work
repentance
to
salvation
,
not
to
be
repented
of
;
forsaking
of
sin
,
(
as
it
were
very
easie
to
prove
,
if
it
be
thought
necessary
)
and
without
this
we
know
not
what
ground
any
man
hath
to
hope
for
the
pardon
of
it
,
although
he
confess
it
,
and
be
absolved
a
thousand
times
over
;
and
have
remorse
in
his
mind
for
it
,
when
he
doth
confess
it
.
And
therefore
I
had
cause
to
say
,
that
they
of
the
Church
of
Rome
destroy
the
necessity
of
a
good
life
,
when
they
declare
a
man
to
be
in
a
state
of
salvation
,
if
he
hath
a
bare
contrition
for
his
sins
,
and
confess
them
to
the
Priest
,
and
be
absolved
by
him
.
For
to
what
end
should
a
man
put
himself
to
the
trouble
of
mortifying
his
passions
and
forsaking
his
sins
,
if
he
commits
them
again
,
he
knows
a
present
remedy
,
toties
quoties
;
it
is
but
confessing
with
sorrow
,
and
upon
absolution
he
is
as
whole
,
as
if
he
had
not
sinned
.
And
is
it
possible
to
imagine
a
doctrine
that
more
effectually
overthrows
the
necessity
of
a
good
life
,
than
this
doth
?
I
cannot
but
think
,
if
this
doctrine
were
true
,
all
the
Precepts
of
Holiness
in
the
Christian
Religion
were
insignificant
things
:
But
this
is
a
doctrine
fitted
to
make
all
that
are
bad
,
and
willing
to
continue
so
,
to
be
their
Proselytes
;
when
so
cheap
and
easie
a
way
of
salvation
is
believed
by
them
:
especially
if
we
enquire
into
the
explication
of
this
doctrine
among
the
Doctors
of
that
Church
.
an
eminent
leading
man
among
the
Protestants
,
where
after
he
hath
mentioned
their
doctrines
about
contrition
,
The
sequel
of
all
(
he
saith
)
is
this
,
that
if
a
man
live
a
wicked
life
for
sixty
or
eighty
years
together
,
yet
if
in
the
article
of
his
death
,
sooner
than
which
God
(
say
they
)
hath
not
commanded
him
to
repent
,
by
being
a
little
sorrowful
for
his
sins
,
then
resolving
for
the
present
that
he
will
do
so
no
more
;
and
though
this
sorrow
hath
in
it
no
love
of
God
,
but
only
a
fear
of
Hell
,
and
a
hope
that
God
will
pardon
him
;
this
,
if
the
Priest
absolves
him
,
doth
instantly
pass
him
into
a
state
of
salvation
.
The
Priest
with
two
Fingers
and
a
Thumb
can
do
his
work
for
him
;
only
he
must
be
greatly
prepared
and
disposed
to
receive
it
:
greatly
we
say
according
to
the
sense
of
the
Roman
Church
;
for
he
must
be
attrite
,
or
it
were
better
,
he
were
contrite
;
one
act
of
grief
,
a
little
one
,
and
that
not
for
one
sin
more
than
for
another
,
and
this
at
the
end
of
a
wicked
long
life
,
at
the
time
of
our
death
will
make
all
sure
.
Upon
these
terms
,
it
is
a
wonder
that
all
wicked
men
in
the
world
are
not
Papists
,
where
they
may
live
so
merrily
,
and
dye
so
securely
,
and
are
out
of
all
danger
,
unless
peradventure
they
dye
very
suddenly
,
which
because
so
very
few
do
,
the
venture
is
esteemed
nothing
,
and
it
is
a
thousand
to
one
on
the
sinners
side
.
But
we
dare
not
flatter
men
so
into
eternal
misery
;
we
cannot
but
declare
to
them
the
necessity
of
a
sincere
repentance
and
holy
life
in
order
to
salvation
:
and
that
we
cannot
absolve
those
,
whom
God
hath
declared
he
will
not
absolve
.
Indeed
for
the
satisfaction
of
truly
penitent
sinners
,
our
Church
approves
of
applying
the
Promises
of
Pardon
in
Scripture
to
the
particular
case
of
those
persons
;
which
is
that
we
mean
by
absolution
.
But
if
they
pretend
they
can
absolve
whether
God
will
or
no
;
we
must
leave
God
and
them
to
dispute
the
point
.
§.
2.
2.
I
said
the
care
of
a
good
life
was
taken
off
among
them
,
it
is
rather
apt
to
increase
it
,
because
of
the
temporal
pains
the
sinner
is
to
sustain
after
death
,
if
there
be
not
a
perfect
expiation
of
sin
in
this
life
by
works
of
pennance
;
and
although
he
be
ascertained
by
faith
,
that
he
may
be
holpen
by
the
charitable
suffrages
of
the
faithful
living
,
yet
this
is
no
more
encouragement
to
him
to
sin
,
than
it
would
be
to
a
Spend-thrift
to
run
into
debt
and
to
be
cast
into
prison
,
because
he
knows
he
may
be
relieved
by
the
charity
of
his
friends
.
If
he
were
sure
there
were
no
prison
for
him
,
that
would
be
an
encouragement
indeed
to
play
the
Spend-thrift
,
and
this
he
saith
,
is
the
case
of
the
Protestants
in
denyal
of
Purgatory
.
One
would
think
by
this
answer
,
we
Protestants
had
a
very
pleasant
Religion
,
and
that
we
held
nothing
could
affright
a
sinner
from
continuing
in
his
sins
,
because
we
destroy
Purgatory
:
but
we
had
thought
there
had
been
something
more
dreadful
in
the
torments
of
Hell
,
than
in
the
flames
of
Purgatory
.
But
if
our
plain
doctrine
,
that
every
impenitent
sinner
must
expect
no
less
than
eternal
vengeance
in
another
world
,
will
not
prevail
upon
men
to
leave
their
sins
,
and
lead
a
good
life
,
can
we
●magine
a
groundless
fiction
of
Purgatory
should
ever
do
it
?
Especially
,
considering
the
true
stating
of
the
doctrine
of
Purgatory
among
them
,
by
which
we
shall
easily
discern
what
obligation
it
layes
upon
men
to
Holiness
of
life
.
There
are
(
say
they
)
two
sorts
of
sins
which
men
are
guilty
of
,
some
of
which
are
in
their
own
nature
venial
,
and
so
do
not
deserve
eternal
punishment
,
and
for
these
a
general
and
vertual
repentance
is
sufficient
:
but
there
are
other
which
they
call
mortal
sins
,
which
have
a
debt
and
obligation
to
eternal
punishment
belonging
to
them
;
but
this
eternal
punishment
is
changed
into
temporal
,
by
the
Sacrament
of
Pennance
;
but
still
this
temporal
punishment
,
must
be
undergone
either
in
this
life
,
or
that
to
come
;
if
a
man
do
not
satisfie
in
this
life
,
and
cannot
get
help
enough
out
of
the
stock
of
the
Church
to
do
it
for
him
;
there
is
no
remedy
,
to
Purgatory
he
must
go
:
and
if
he
be
not
helped
by
his
Friends
on
earth
,
God
knows
how
long
he
may
stay
there
;
but
then
he
is
to
blame
that
he
took
no
more
care
for
his
soul
when
he
lived
,
if
not
by
a
holy
life
,
yet
by
leaving
no
more
to
those
whose
Office
it
should
be
,
to
procure
him
a
deliverance
thence
.
Judge
now
Madam
,
if
this
be
not
a
very
frightful
doctrine
,
especially
to
those
,
who
are
poor
and
friendless
.
But
in
case
a
man
be
rich
enough
to
provide
Masses
to
be
said
for
his
soul
,
and
that
he
hath
a
good
stock
of
Indulgences
before
hand
,
for
some
thousands
of
years
,
he
may
make
a
pretty
tolerable
shift
in
Purgatory
,
especially
in
these
last
Ages
of
the
world
;
wherein
it
is
probable
,
it
may
not
be
near
so
long
to
the
day
of
judgement
(
when
the
final
sentence
is
to
be
pronounced
)
as
he
hath
got
years
of
Indulgences
already
.
I
pray
what
need
a
person
be
afraid
of
,
that
lives
a
very
bad
life
,
according
to
these
principles
?
Must
he
suffer
for
his
Original
sin
?
No
,
that
,
guilt
and
punishment
,
and
all
is
clear
done
away
in
Baptism
.
Must
he
suffer
for
his
Venial
sins
?
That
were
strange
,
if
he
had
never
any
general
repentance
for
them
.
Need
he
be
afraid
of
the
dreadful
sentence
of
the
day
of
judgement
,
Go
ye
cursed
into
everlasting
flames
?
He
is
a
Fool
indeed
,
that
by
a
little
present
contrition
and
confession
,
will
not
obtain
absolution
from
a
Priest
,
and
in
a
trice
the
eternal
flames
are
extinguished
,
and
only
some
temporal
punishment
succeeds
in
the
room
of
them
.
But
it
would
seem
somewhat
hard
to
a
voluptuous
man
however
to
be
put
to
severe
pennances
;
is
there
no
remedy
in
this
case
?
Yes
,
there
is
a
stock
in
the
Church
,
and
if
he
will
not
procure
help
for
himself
thence
by
some
plenary
Indulgences
,
if
he
will
not
bear
it
here
,
he
must
in
another
world
.
What
then
?
Is
he
past
all
hope
of
remedy
there
?
That
is
according
to
his
Purse
and
Friends
.
How
easie
is
it
for
a
rich
man
to
enter
into
the
Kingdom
of
God
?
But
we
have
no
such
easie
way
of
escaping
the
miseries
of
another
life
:
we
dare
not
tell
men
they
may
be
relieved
there
by
Masses
and
Sacrifices
,
and
I
know
not
what
:
our
doctrine
is
plain
and
agreeable
to
the
most
obvious
and
easie
sense
of
the
Gospel
,
if
men
be
good
here
,
they
shall
be
happy
afterwards
;
if
they
be
bad
,
and
continue
so
,
they
shall
be
certainly
miserable
,
and
unavoidably
so
.
But
for
those
who
are
neither
good
nor
bad
,
(
if
any
such
can
be
)
neither
sincere
nor
hypocrites
,
neither
penitent
nor
impenitent
,
we
leave
them
to
take
care
of
them
:
our
Saviour
hath
only
declared
,
that
those
who
are
good
,
sincere
,
and
penitent
,
shall
be
happy
;
those
who
are
otherwise
,
must
be
miserable
:
if
they
have
found
out
some
wayes
for
them
to
escape
notwithstanding
,
at
their
peril
be
it
,
who
relye
upon
them
.
But
for
others
,
we
understand
no
more
how
punishment
in
another
life
should
remain
after
the
guilt
of
sin
is
pardoned
,
than
how
a
shadow
should
continue
,
when
the
body
is
gone
:
for
punishment
follows
guilt
,
as
the
shadow
the
body
.
And
if
pardon
of
sin
signifies
any
thing
,
it
is
taking
away
the
punishment
we
were
obnoxious
to
by
reason
of
sin
.
But
how
that
man
should
be
said
to
have
his
debt
forgiven
,
who
is
cast
into
Prison
for
it
,
only
whereas
he
might
have
lain
and
rotted
there
,
his
Creditor
tells
him
,
he
shall
endure
the
same
misery
,
but
he
shall
escape
at
last
,
is
a
thing
no
man
would
believe
,
who
suffered
in
such
a
case
.
He
might
indeed
say
,
that
he
did
not
exercise
the
utmost
rigour
of
Iustice
,
but
would
hardly
be
brought
to
magnifie
the
infinite
clemency
and
kindness
of
his
Creditor
.
But
we
that
desire
to
understand
the
way
of
salvation
as
it
is
delivered
by
our
Lord
Iesus
Christ
,
and
to
be
saved
in
that
way
,
cannot
for
our
hearts
understand
any
more
by
his
doctrine
,
but
that
men
shall
be
saved
,
if
they
believe
and
obey
his
doctrine
,
and
shall
be
condemned
,
if
they
do
it
not
.
We
find
nothing
of
half
saving
and
half
damning
men
,
such
as
the
state
of
Purgatory
is
believed
to
be
in
the
Church
of
Rome
.
For
the
pains
of
person
therein
are
said
to
be
as
great
as
the
damned
in
Hell
,
and
yet
all
this
while
God
is
their
Friend
,
and
they
are
sure
to
be
saved
.
They
had
need
in
such
a
case
call
in
the
help
of
their
Friends
on
earth
,
if
God
be
so
ill
a
Friend
in
Heaven
.
And
can
he
not
believe
,
that
it
is
a
far
greater
encouragement
to
a
Spend-thrift
to
be
told
indeed
of
a
dreadful
Prison
,
but
such
as
if
he
leaves
but
money
behind
him
to
imploy
his
friends
in
begging
his
pardon
,
he
shall
be
surely
delivered
;
than
to
be
assured
if
he
continues
his
folly
,
there
will
be
no
redemption
or
hopes
of
deliverance
,
when
he
is
once
cast
into
it
.
I
dare
appeal
to
any
one
who
can
but
understand
what
we
speak
of
,
whether
of
these
two
,
is
the
more
probable
way
of
reclaiming
a
man
from
riotous
courses
?
but
that
which
is
beyond
this
,
is
,
that
the
one
is
most
certainly
true
,
the
other
but
a
meer
figment
of
the
brains
of
men
,
who
have
contrived
a
way
to
bring
wicked
men
to
Heaven
at
last
,
although
somewhat
the
farther
way
about
,
and
it
must
cost
them
dear
,
for
their
Friends
to
help
them
through
.
§.
3.
3.
After
I
had
shewed
how
much
the
necessity
and
care
of
a
good
life
were
obstructed
by
the
principles
of
the
Roman
Church
,
sincerity
of
devotion
was
hindered
among
them
by
several
particulars
.
1.
By
prayers
in
a
language
which
many
understand
not
.
To
this
he
answers
,
If
I
speak
of
private
prayers
,
all
Catholicks
are
taught
to
say
them
in
their
Mother
Tongue
:
If
of
the
publick
prayers
of
the
Church
,
he
understands
not
why
it
may
not
be
done
with
as
much
sincerity
of
devotion
,
the
people
joyning
their
intention
and
particular
prayers
with
the
Priest
,
as
their
Embassadour
to
God
,
as
if
they
understood
him
;
he
is
sure
the
effects
of
a
sincere
devotion
for
nine
hundred
years
together
,
which
this
manner
of
worship
produced
in
this
Nation
,
were
much
different
from
those
we
have
seen
since
the
reducing
the
publick
Liturgy
into
English
:
for
which
he
instances
in
building
and
endowing
Churches
,
Colledges
,
Religious
Houses
,
and
the
conversion
of
several
Nations
by
English
Missionaries
.
But
this
,
he
saith
,
is
a
matter
of
Discipline
,
and
not
to
be
regulated
by
the
fancies
of
private
men
,
but
the
judgement
of
the
Church
:
and
withal
is
confessed
by
some
Protestants
,
St.
Austin
,
it
is
insolent
madness
to
dispute
that
which
is
frequented
by
the
whole
Church
through
the
world
.
For
our
more
distinct
proceeding
in
answer
to
this
,
three
things
are
to
be
considered
:
1.
Whether
praying
in
a
known
or
unknown
tongue
,
do
more
conduce
to
devotion
?
2.
Whether
this
whole
matter
be
a
thing
left
in
the
power
of
the
Church
to
determine
?
3.
Whether
prayers
in
an
unknown
tongue
,
be
universally
received
in
all
other
parts
of
the
Christian
world
.
1.
Whether
of
these
conduce
more
to
devotion
,
is
our
main
enquiry
.
And
if
praying
in
an
unknown
tongue
doth
so
,
I
wonder
he
tells
us
,
that
all
Catholicks
are
taught
to
say
them
in
their
Mother-tongue
:
Why
so
I
pray
?
Is
it
that
by
understanding
what
they
speak
,
their
minds
might
be
more
attentive
,
and
their
affections
more
raised
in
the
desires
of
the
things
they
pray
for
?
And
will
not
the
same
arguments
more
hold
for
publick
prayer
,
wherein
all
the
Congregation
are
to
joyn
together
?
So
that
their
private
prayers
condemn
their
publick
,
unless
Latin
in
the
Church
be
of
greater
force
,
than
uttered
in
a
Closet
.
But
can
it
enter
into
the
minds
of
any
men
,
who
consider
what
the
end
of
meeting
together
to
pray
is
,
that
such
an
end
should
as
much
or
more
be
attained
,
where
people
know
not
what
they
say
,
as
where
they
do
?
If
all
the
business
of
Christian
worship
were
only
to
patter
over
a
few
words
(
as
if
there
were
no
difference
between
prayers
and
charms
)
what
he
saith
,
were
to
some
purpose
:
but
that
is
so
dishonourable
a
thing
to
Christian
Religion
,
that
it
is
hard
to
say
,
whether
they
have
more
corrupted
the
doctrine
or
the
devotion
of
the
Christian
Church
.
If
I
saw
a
company
of
Indians
met
together
with
their
Priest
among
them
,
using
many
antick
gestures
and
Mimical
postures
,
and
speaking
many
words
which
the
people
muttered
after
him
,
but
understood
not
what
they
said
▪
I
might
probably
suspect
they
were
conjuring
,
but
should
hardly
believe
them
,
if
they
called
that
praying
.
I
could
not
but
enquire
of
them
,
what
they
meant
by
praying
?
If
they
told
me
,
saying
so
many
hard
words
,
which
they
understood
not
,
I
had
done
with
them
,
but
should
shrewdly
suspect
the
knavery
of
their
Priests
.
If
they
told
me
,
by
praying
they
meant
,
expressing
their
desires
of
the
things
they
stood
in
need
of
to
the
God
they
worshipped
,
I
could
not
but
ask
of
them
,
whether
it
were
not
necessary
for
them
to
know
what
it
was
they
asked
,
or
how
could
they
desire
they
knew
not
what
?
Or
whether
the
God
they
worshipped
,
understood
only
that
one
tongue
,
and
so
they
were
fain
to
speak
to
him
,
in
his
own
language
?
This
I
confess
,
were
a
sufficient
reason
,
and
in
that
case
the
people
were
to
be
pittied
,
if
they
could
not
learn
that
tongue
themselves
.
But
supposing
all
languages
equally
known
to
him
we
make
our
addresses
to
,
why
should
not
the
people
use
that
,
which
they
understand
themselves
?
Are
their
prayers
like
counterfeit
Iewels
,
that
the
less
they
understand
them
,
the
better
they
like
them
?
It
may
justly
give
men
some
suspicion
,
that
there
are
not
fair
dealings
,
where
so
little
light
is
allowed
to
judge
by
:
and
that
devotion
commended
most
,
which
Ignorance
is
the
Mother
of
.
We
think
it
as
unreasonable
to
desire
the
people
to
say
Amen
to
prayers
they
know
not
the
meaning
of
,
as
for
men
to
set
their
hands
to
Petitions
without
reading
what
is
contained
in
them
.
It
is
a
great
chance
if
they
do
not
mistake
to
their
own
great
prejudice
,
and
do
what
they
repent
of
afterwards
.
We
declare
,
that
our
meeting
together
to
worship
God
,
is
to
joyn
together
our
hearty
prayers
,
which
the
more
the
people
understand
,
the
better
their
minds
are
satisfied
in
what
they
desire
,
and
the
more
fervent
will
their
supplications
be
.
If
it
be
enough
for
some
to
understand
them
,
it
may
as
well
be
enough
for
some
to
pray
them
;
if
their
prayers
who
understand
them
,
prevail
for
those
who
do
not
,
then
it
is
no
matter
at
all
whether
they
be
present
or
no
,
unless
the
efficacy
of
the
others
prayers
be
confined
within
the
walls
where
they
meet
.
And
if
their
prayers
be
most
prevalent
who
understand
most
,
then
it
were
ten
times
better
,
if
all
the
people
understood
what
they
prayed
for
:
and
it
must
necessarily
follow
,
that
praying
in
an
unknown
tongue
,
is
a
great
obstructer
of
the
devotion
of
the
people
,
and
that
which
hinders
the
efficacy
of
their
prayers
.
If
it
be
enough
for
the
people
to
be
present
,
and
to
pray
their
own
private
prayers
there
in
publick
,
to
what
End
is
there
any
publick
Liturgy
at
all
?
Why
should
not
all
of
them
be
at
their
private
prayers
together
?
Why
should
the
Priest
with
his
Iargon
of
hard
words
interrupt
them
?
for
it
can
be
no
more
to
them
who
know
not
what
he
saith
;
and
why
may
they
not
as
well
say
their
private
prayers
at
the
chiming
of
Bells
,
as
at
the
words
of
a
Priest
,
for
they
understand
both
alike
,
and
both
seem
to
sound
as
such
wise
people
will
have
them
.
But
he
tells
us
,
The
effects
of
this
devotion
were
admirable
in
the
charitable
and
pious
works
of
our
Ancestors
,
who
used
this
way
so
many
Ages
together
.
I
pray
Madam
,
ask
him
,
whether
he
really
thinks
,
they
would
have
done
none
of
those
things
,
if
they
had
said
their
prayers
in
English
?
If
they
would
not
,
I
do
much
admire
the
force
of
the
Latin
Tongue
:
If
they
would
,
then
that
was
not
the
cause
,
and
so
these
things
do
not
prove
what
they
were
intended
for
.
And
so
Tenterden
Steeple
was
not
the
cause
of
Goodwin
Sands
.
We
do
not
go
about
to
disparage
our
Ancestors
,
we
bless
God
for
the
good
they
did
;
but
do
not
think
that
doth
oblige
us
to
think
them
infallible
in
their
opinions
,
or
without
fault
in
all
their
practices
:
But
our
true
Ancestors
in
Religion
▪
are
Christ
and
his
Apostles
and
the
Primitive
Church
,
and
all
these
are
yielded
to
be
of
our
side
,
by
the
most
zealous
Adversaries
we
have
;
and
give
us
leave
to
think
their
examples
ought
to
have
more
force
with
us
,
than
any
other
whatsoever
.
We
pretend
not
to
be
wiser
than
they
were
,
nor
to
know
what
is
more
expedient
for
devotion
than
they
;
we
are
content
to
be
condemned
for
error
with
those
who
are
allowed
to
be
infallible
,
and
to
want
devotion
,
where
we
follow
the
examples
of
the
most
holy
persons
the
world
ever
had
.
If
the
practice
of
the
Primitive
Church
in
this
point
were
not
given
us
for
the
first
six
hundred
years
and
more
,
it
were
an
easie
matter
to
evince
it
by
express
testimonies
:
but
that
is
not
the
thing
insisted
on
,
but
that
this
is
a
matter
of
Discipline
,
and
the
Church
hath
the
power
to
determine
it
in
one
Age
as
well
as
another
.
§
.
4.
Which
is
the
next
thing
to
be
considered
.
Churches
power
is
only
to
edification
and
not
to
destruction
;
for
this
was
as
much
as
the
Apostles
challenged
to
themselves
,
mad
men
:
could
they
imagine
God
gave
them
these
gifts
of
tongues
,
to
make
uncouth
and
insignificant
sounds
with
,
where
the
people
were
met
together
for
the
worship
of
God
?
If
they
were
so
much
tickled
with
the
noise
,
they
might
make
that
at
home
,
all
things
ought
to
be
done
to
Edification
.
If
I
pray
in
an
unknown
tongue
,
my
Spirit
prayeth
,
but
my
understanding
is
unfruitful
.
i.
e.
I
may
exercise
my
gift
,
but
it
is
to
no
use
at
all
in
the
Church
.
How
so
?
One
of
the
Roman
Church
might
have
told
St.
Paul
,
when
I
see
him
pray
,
and
know
what
he
is
doing
,
may
I
not
joyn
my
intention
of
praying
with
his
,
as
our
Embassadour
,
and
pray
my
own
private
prayers
at
the
same
time
that
he
doth
?
I
know
the
substance
of
what
he
designs
to
pray
for
;
and
although
I
do
not
know
his
meaning
,
God
knows
mine
:
and
therefore
I
can
see
no
hinderance
of
devotion
at
all
in
this
,
that
when
one
begins
a
prayer
in
an
unknown
tongue
;
all
the
people
fall
upon
their
knees
,
and
pray
too
:
This
is
the
plain
answer
they
must
give
St.
Paul
who
justifies
prayers
in
an
unknown
tongue
.
But
we
are
content
with
St.
Pauls
judgement
in
this
case
,
and
the
reason
of
it
,
that
the
acts
belonging
to
the
worship
of
God
in
the
Church
ought
to
be
of
so
common
concernment
,
that
all
may
have
a
share
in
them
,
and
receive
the
benefit
by
them
:
Or
else
they
were
far
better
hold
their
peace
.
It
is
very
impertinent
to
say
,
that
the
Apostle
speaks
only
of
extraordinary
gifts
,
and
not
of
the
settled
and
ordinary
devotions
of
the
Church
.
For
the
case
is
the
same
,
where
the
language
is
not
understood
,
whether
it
be
spoken
by
a
Miracle
or
not
:
And
the
Apostle
layes
down
a
general
rule
from
this
particular
case
,
that
all
things
must
be
done
to
edifying
,
which
it
appears
he
judges
the
use
of
an
unknown
language
not
to
be
.
And
if
after
all
this
,
it
be
in
the
Churches
power
to
reverse
the
Apostles
decree
as
to
praying
in
an
unknown
language
,
they
may
use
the
very
same
power
,
as
to
all
other
Offices
of
Religion
,
and
may
command
preaching
to
be
in
a
tongue
as
unknown
as
praying
;
that
so
the
people
may
meet
together
,
and
pray
,
and
hear
Sermons
,
and
understand
never
a
word
,
for
their
great
edification
.
Unless
among
us
God
should
put
it
into
their
hearts
to
speak
English
,
whether
they
would
or
no
,
as
was
once
said
by
an
ignorant
person
on
the
like
occasion
.
If
all
that
is
intended
in
the
prayers
of
the
people
,
be
only
an
intention
to
pray
,
whatever
the
words
be
,
Abracadabra
might
serve
to
pray
with
,
as
well
as
Ave
Maria
,
and
the
old
Womans
saying
of
it
,
Avi
Mari
gratia
plinam
dams
ticum
,
beneditta
tu
in
mulabs
yeth
Benedictus
frictus
frentris
tui
,
sweet
Iesus
,
Amen
;
was
as
effectual
a
prayer
if
she
meant
it
so
,
as
could
be
uttered
by
the
most
skilful
Priest
.
§.
5.
3.
But
the
universal
consent
of
the
Christian
Church
is
pleaded
for
this
practice
,
only
Protestants
excepted
,
and
therefore
it
is
insolent
madness
in
them
to
oppose
it
,
as
St.
Austin
saith
:
but
we
had
however
rather
follow
St.
Paul
,
who
saith
it
were
madness
to
practise
it
.
But
I
assure
you
,
Madam
,
we
are
not
to
take
all
things
for
granted
which
are
told
us
by
them
concerning
the
opinions
and
practices
of
the
Eastern
Churches
:
(
as
I
may
in
time
discover
)
but
in
this
;
he
saith
▪
our
own
Protestant
Authors
of
the
Bible
of
many
languages
Lond.
A.
D.
1655.
do
confess
that
in
most
of
the
Sects
of
the
Christians
,
they
have
not
only
the
Scriptures
:
but
also
the
Liturgies
and
Rituals
in
a
tongue
unknown
but
to
the
learned
:
from
which
he
concludes
this
to
be
an
universal
practice
both
in
the
Primitive
Greek
and
Latin
Churches
,
and
in
these
latter
Sects
of
Eastern
Christians
.
It
were
a
very
pleasant
enquiry
,
how
in
the
Primitive
Greek
and
Latin
Churches
the
service
could
be
in
an
unknown
language
,
when
Greek
and
Latin
were
the
Mother
Tongues
of
those
Churches
?
Doth
he
think
they
did
not
understand
their
own
Mother
Tongues
?
How
many
of
their
own
Writers
have
confessed
,
that
in
the
Primitive
Churches
all
publick
Offices
of
Religion
were
performed
in
the
proper
language
of
every
Countrey
,
which
in
express
words
is
affirmed
by
Origen
against
Celsus
:
he
learned
this
)
doctrine
from
St.
Paul
,
1
Cor.
14.
and
the
Title
of
the
twenty
eighth
Chapter
of
Cassander
his
Liturgicks
is
,
That
the
Antients
read
the
Canonical
Prayer
and
the
consecration
of
the
Eucharist
,
so
as
the
people
did
understand
it
and
say
Amen
.
That
all
publick
Offices
of
Religion
were
in
the
Primitive
Church
performed
in
the
Vulgar
Tongue
.
So
that
it
was
not
upon
the
account
of
any
sanctity
in
the
Greek
or
Latin
,
that
they
were
more
used
,
but
because
they
were
more
generally
understood
.
On
which
account
Pope
Innocent
the
third
gave
strict
command
,
that
where
people
of
different
languages
did
inhabit
,
care
should
be
taken
to
provide
men
able
to
administer
Sacraments
,
and
instruct
them
in
their
several
tongues
;
which
decree
of
his
is
inserted
in
the
Canon
Law
;
and
was
not
intended
out
of
honour
to
the
Greek
and
Latin
Tongues
only
,
but
the
advantage
of
the
people
.
So
likewise
Iohn
the
eighth
yielded
to
the
Prince
of
Moravia
,
to
have
their
Liturgy
in
the
Sclavonian
Tongue
,
because
St.
Paul
saith
,
Let
every
Tongue
praise
the
Lord
:
which
is
the
reason
given
by
the
Pope
in
his
Letter
extant
in
Baronius
,
Catholick
practice
,
these
Popes
were
hugely
to
blame
to
give
way
to
the
breach
of
it
.
Walafridus
Strabo
saith
in
his
time
,
among
the
Scythians
,
the
divine
Offices
were
performed
in
the
German
Tongue
;
which
was
common
to
them
and
the
Germans
.
But
our
own
Protestant
Writers
,
he
saith
,
own
this
to
be
in
use
in
the
most
Sects
of
Christians
.
I
have
endeavoured
to
find
this
confession
in
the
Preface
cited
by
him
,
but
I
cannot
meet
with
it
,
and
the
learned
Bishop
who
writ
it
,
understood
these
things
,
better
than
to
write
so
.
It
is
true
he
saith
(
not
in
the
Preface
,
but
Proleg.
13.
n.
19.
)
that
the
Syriack
Tongue
is
the
Tongue
of
the
learned
among
the
Christians
throughout
the
East
,
as
appears
by
the
Liturgies
and
divine
Offices
,
which
are
almost
every
where
performed
in
this
language
,
although
it
be
the
Mother-tongue
now
only
to
a
few
about
Mount
Libanus
:
but
any
one
who
enquires
into
a
Catholick
practice
,
must
not
meerly
give
an
account
of
the
most
Eastern
Christians
of
whom
he
here
speaks
.
For
there
are
many
considerable
Churches
besides
these
,
which
do
to
this
day
use
their
own
language
in
their
Liturgies
,
as
their
own
Writers
attest
:
but
I
need
not
go
about
to
prove
this
,
since
Bellarmin
confesseth
,
That
the
Armenians
,
Aethiopians
,
Aegyptians
,
Russians
and
others
do
it
,
but
he
saith
,
he
is
no
more
moved
by
these
,
than
by
the
practice
of
Protestants
:
but
we
cannot
but
be
moved
so
far
by
it
,
as
thereby
to
see
that
the
practice
of
the
Church
of
Rome
is
no
more
a
Catholick
practice
,
than
it
is
founded
either
on
Scripture
or
Reason
.
§.
6.
2.
I
said
the
sincerity
of
devotion
was
obstructed
by
making
the
efficacy
of
Sacraments
to
depend
on
the
bare
administration
whether
our
minds
be
prepared
for
them
or
not
.
he
had
rather
look
upon
as
a
mistake
,
than
a
calumny
,
having
never
read
any
Council
wherein
this
doctrine
is
defined
,
and
as
to
the
Sacrament
of
Pennance
(
which
he
supposeth
I
chiefly
mean
)
the
Council
of
Trent
hath
determined
it
to
be
a
calumny
for
any
to
say
,
that
according
to
their
doctrine
it
doth
confer
grace
without
the
good
motion
of
the
receiver
.
Madam
,
I
either
expected
he
should
have
understood
the
doctrine
of
his
own
party
better
,
or
been
more
ingenuous
in
confessing
it
.
For
my
quarrel
had
no
particular
respect
to
the
Sacrament
of
Pennance
,
more
than
to
any
other
Sacrament
of
theirs
;
and
if
I
can
make
it
appear
,
that
it
is
their
doctrine
,
that
the
efficacy
of
Sacraments
doth
not
depend
upon
the
preparation
of
the
receiver
,
but
the
bare
administration
,
or
the
external
work
done
,
I
need
not
add
much
to
shew
how
much
this
doth
obstruct
the
sincerity
of
devotion
.
It
had
been
an
opinion
long
received
in
the
Schools
,
although
with
different
wayes
of
explication
,
that
the
Sacraments
of
the
new
Law
differed
from
those
of
the
old
in
this
,
that
the
efficacy
of
those
of
the
old
Law
in
conferring
grace
,
did
depend
upon
what
they
called
opus
operantis
,
i.
e.
the
faith
and
devotion
of
the
receiver
of
them
;
but
that
the
Sacraments
of
the
new
Law
did
confer
grace
ex
opere
operato
,
i.
e.
by
the
thing
it self
,
without
any
dependence
therein
upon
the
internal
motion
or
preparation
of
mind
in
him
that
did
partake
of
them
.
This
doctrine
began
to
be
in
a
particular
manner
applyed
to
the
Mass
,
because
that
contained
Christ
in
a
more
especial
way
than
any
other
Sacrament
,
thence
it
was
believed
and
asserted
,
that
it
did
produce
saving
effects
,
as
remission
of
sins
and
true
grace
,
although
we
should
suppose
an
impossible
thing
,
work
done
,
not
barely
from
the
dignity
of
the
Priest
,
and
the
merit
of
the
receiver
,
but
from
the
devotion
and
preparation
of
mind
which
the
receiver
came
with
.
That
they
do
not
wholly
exclude
them
,
but
only
from
the
efficacy
of
Sacraments
;
which
,
he
saith
,
is
effectually
proved
by
the
case
of
Infants
,
that
it
doth
not
depend
upon
any
quality
of
the
receiver
:
the
Other
,
that
though
the
Mass
as
a
Sacrament
,
may
not
profit
those
who
are
not
duly
prepared
,
yet
as
a
Sacrifice
it
may
.
By
which
these
things
are
evident
:
1.
That
the
efficacy
of
the
Sacraments
in
conferring
grace
,
doth
not
at
all
depend
upon
the
qualification
of
the
receiver
.
2.
That
although
upon
other
accounts
some
dispositions
are
required
in
adult
persons
to
receive
the
benefit
of
them
as
Sacraments
,
yet
the
effect
of
the
Mass
as
a
Sacrifice
,
is
not
at
all
hindered
by
want
of
them
.
If
it
were
a
thing
possible
,
I
would
willingly
understand
what
they
mean
by
Sacraments
conferring
grace
ex
opere
operato
(
which
are
not
only
the
express
terms
of
the
Council
of
Trent
,
univocal
cause
,
as
in
an
instrument
,
or
as
in
a
sign
;
Whether
it
be
conferred
by
the
Sacraments
as
Physical
,
or
as
Moral
Causes
,
whether
by
a
power
inherent
in
the
Sacraments
themselves
;
or
a
power
assistent
concurring
with
the
Sacraments
;
whether
it
be
conveyed
as
Physick
in
a
Cup
,
or
as
Heat
to
Water
by
a
red
hot
Iron
,
or
as
healing
to
the
person
who
touched
the
hemm
of
our
Saviours
Garment
;
whether
they
produce
only
a
next
disposition
to
grace
,
or
not
the
grace
it self
,
but
the
union
of
grace
with
the
soul
,
or
(
which
is
the
most
common
opinion
)
that
Physical
action
whereby
grace
is
produced
which
doth
truly
,
really
and
physically
depend
upon
the
Sacraments
(
meaning
thereby
the
external
action
of
administring
them
)
These
are
looked
on
as
great
Riddles
among
them
,
and
so
they
ought
to
be
;
but
these
things
,
say
they
,
need
not
be
determined
,
nor
the
manner
of
the
thing
be
understood
,
no
more
than
those
who
were
miraculously
healed
,
did
the
manner
of
the
cure
;
a
very
proper
instance
,
if
the
matter
of
fact
were
as
evident
in
one
,
as
it
is
the
other
.
But
if
I
should
say
,
that
the
wearing
a
Cap
of
a
certain
figure
would
certainly
convey
wit
and
understanding
into
a
man
,
and
the
meer
putting
it
on
was
enough
to
produce
the
effect
:
and
a
person
should
tell
me
it
was
an
unintelligible
thing
,
were
it
enough
think
you
,
as
Bellarmin
doth
in
this
case
,
to
run
to
other
mysteries
of
faith
and
nature
which
are
as
hard
as
that
?
By
this
consequence
no
man
ought
to
be
charged
with
believing
absurd
and
unreasonable
things
,
and
the
Trinity
and
resurrection
shall
serve
to
justifie
the
Fables
of
the
Alcoran
as
well
as
the
doctrine
of
Transubstantiation
and
the
efficacy
of
the
Sacraments
ex
opere
operato
.
We
could
easily
dispense
with
the
barbarous
terms
and
ungrammaticalness
of
them
,
if
there
were
any
thing
under
them
,
that
were
capable
of
being
understood
;
but
that
is
not
the
greatest
quarrel
I
have
with
this
doctrine
;
for
I
say
,
still
notwithstanding
all
the
tricks
and
arts
which
have
been
used
to
palliate
it
,
it
doth
obstruct
the
sincerity
of
devotion
,
by
making
the
exercise
of
it
by
the
preparation
of
our
minds
for
the
use
of
Sacraments
to
be
unnecessary
.
For
if
Grace
be
effectually
conferred
by
the
force
of
the
bare
external
action
,
which
is
acknowledged
by
them
all
,
what
need
can
there
be
of
a
due
preparation
of
mind
by
the
exercise
of
faith
,
prayer
,
repentance
,
&c.
in
order
to
the
receiving
the
benefit
of
them
?
Yes
,
say
they
,
the
internal
disposition
of
the
mind
is
necessary
to
remove
impediments
,
and
to
make
a
subject
capable
of
receiving
it
:
as
driness
in
Wood
to
make
it
burn
:
but
what
do
they
mean
by
this
internal
disposition
of
mind
?
the
exercise
of
the
graces
and
duties
I
mentioned
?
by
no
means
:
but
that
there
be
no
mortal
sin
unconfessed
,
that
there
be
no
actual
opposition
in
the
Will
to
the
Sacrament
,
as
for
Instance
,
if
a
man
when
he
is
going
to
be
baptized
,
resolves
with
himself
that
he
will
not
be
baptized
;
or
while
he
is
baptizing
,
that
he
will
not
believe
in
Father
,
Son
and
Holy
Ghost
;
nor
renounce
the
Devil
and
all
his
works
.
This
indeed
they
say
hinders
the
efficacy
of
Sacraments
,
but
not
the
bare
want
of
devotion
;
and
if
want
of
devotion
doth
not
hinder
Grace
being
received
,
what
arguments
can
men
use
to
perswade
persons
to
it
?
Who
will
undergo
so
strict
an
examination
of
himself
,
and
endeavour
to
raise
his
mind
to
a
due
preparation
for
the
participation
of
Sacraments
,
if
he
knows
before
hand
that
he
shall
certainly
receive
Grace
by
the
Sacraments
without
it
?
And
surely
they
will
not
say
,
but
what
doth
obstruct
the
exercise
of
these
things
,
doth
very
much
hinder
devotion
.
If
men
had
a
mind
to
banish
it
out
of
the
world
,
they
could
never
do
it
under
a
fairer
pretence
,
than
that
Grace
,
and
consequently
the
effects
of
it
may
be
obtained
without
it
:
and
I
do
not
question
but
this
doctrine
hath
been
one
of
the
great
causes
of
the
corrupt
lives
of
those
who
believe
it
?
From
hence
the
trade
of
saying
Masses
hath
proved
so
gainful
,
and
such
multitudes
of
them
have
been
procured
for
the
benefit
of
particular
persons
,
this
being
a
much
easier
way
of
procuring
Grace
and
Salvation
,
than
fervent
prayer
,
constant
endeavours
after
a
Holy
Life
,
Mortification
,
Watchfulness
and
other
things
we
make
necessary
to
enjoy
the
benefit
of
what
Christ
hath
done
and
suffered
for
us
.
And
these
things
have
been
complained
of
,
Cassand
.
Consult
.
art.
24.
by
persons
of
their
own
communion
who
have
had
any
zeal
for
devotion
,
and
the
practice
of
true
Goodness
.
Cassander
,
although
he
denyes
the
doctrine
of
the
efficacy
of
the
Sacraments
without
the
devotion
of
the
receiver
,
to
be
the
received
doctrine
of
the
Roman
Church
,
yet
cannot
deny
,
but
such
a
Pharisaical
opinion
(
as
he
calls
it
)
had
possessed
the
minds
of
many
of
those
who
did
celebrate
Masses
,
and
were
present
at
them
:
and
that
too
just
an
occasion
was
given
to
those
who
upbraid
them
with
that
opinion
,
because
of
the
multitude
of
Masses
which
were
celebrated
by
impure
and
wicked
Priests
meerly
for
gain
,
at
which
those
who
are
present
,
think
they
depart
from
them
with
a
great
deal
of
sanctity
,
although
they
never
once
resolve
to
change
their
lives
,
but
return
from
thence
immediately
to
their
former
sins
.
Mons.
Arnauld
in
his
Book
of
frequent
communion
(
written
upon
that
occasion
)
confesseth
,
that
some
in
the
Roman
Church
by
their
doctrine
and
instructions
given
to
persons
did
destroy
all
preparations
as
unnecessary
to
the
partaking
the
benefits
of
the
Eucharist
,
bare
confession
;
and
that
this
by
them
is
not
made
necessary
neither
by
the
more
probable
opinion
,
but
only
being
at
that
time
free
from
the
guilt
of
mortal
sin
.
It
is
not
to
be
denyed
that
Mons
▪
Arnauld
hath
proved
sufficiently
the
other
opinion
to
be
most
consonant
to
Scripture
and
Fathers
,
and
the
rules
of
a
Christian
life
;
but
when
that
is
granted
,
the
other
opinion
is
yet
more
agreeable
to
the
doctrine
of
the
Roman
Church
.
For
although
Cassander
produce
some
particular
testimonies
against
it
of
persons
in
that
Church
;
yet
we
must
appeal
for
the
sense
of
their
Church
,
to
the
decrees
of
the
Council
of
Trent
;
which
are
so
contrived
,
as
not
to
condemn
the
grossest
doctrine
of
the
opus
operatum
.
For
when
it
doth
determine
,
That
whosoever
shall
say
,
that
the
Sacraments
do
not
confer
grace
ex
opere
operato
shall
be
Anathema
,
it
cannot
be
interpreted
according
to
the
sense
of
Cassander
and
those
he
mentions
,
that
the
efficacy
of
Sacraments
doth
not
depend
upon
the
worth
of
the
Priest
:
For
the
twelfth
Canon
relates
to
that
,
Whosoever
shall
say
,
that
the
Minister
being
in
mortal
sin
,
although
he
useth
all
the
essentials
to
a
Sacrament
,
yet
doth
not
celebrate
a
Sacrament
,
let
him
be
Anathema
.
Those
reverend
Fathers
were
not
sure
so
prodigal
of
their
Anathema's
,
to
bestow
two
of
them
upon
the
same
thing
:
Their
meaning
then
in
the
eighth
Canon
must
be
distinct
from
the
twelfth
,
and
if
it
be
so
,
the
opus
operatum
cannot
have
respect
to
the
worth
of
the
Priest
,
but
the
devotion
of
the
receiver
,
and
it
is
there
opposed
to
the
faith
of
the
divine
promise
.
This
will
appear
more
plain
by
the
account
given
of
it
in
the
History
of
that
Council
.
Trent
,
l.
2.
p.
237.
After
,
they
treated
of
condemning
those
,
who
deny
Sacraments
do
confer
grace
to
him
that
putteth
not
a
barr
,
or
do
not
confess
,
that
Grace
is
contained
in
the
Sacraments
,
and
conferred
,
not
by
vertue
of
faith
,
but
ex
opere
operato
,
but
coming
to
expound
how
it
is
contained
,
and
their
causality
,
every
one
did
agree
,
that
grace
is
gained
by
all
those
actions
that
excite
devotion
,
which
proceedeth
not
from
the
force
of
the
work
it self
,
but
from
the
vertue
of
devotion
,
which
is
in
the
worker
,
and
these
are
said
in
the
Schools
to
cause
grace
ex
opere
operantis
.
There
are
other
actions
which
cause
grace
,
not
by
the
devotion
of
him
that
worketh
,
or
him
that
receiveth
the
work
,
but
by
vertue
of
the
work
it self
;
such
are
the
Christian
Sacraments
,
by
which
grace
is
received
,
so
that
there
be
no
barr
of
mortal
sin
to
exclude
it
,
though
there
be
not
any
devotion
.
So
by
the
work
of
Baptism
,
grace
is
given
to
the
Infant
,
whose
mind
is
not
moved
towards
it
,
and
to
one
born
a
Fool
,
because
there
is
no
impediment
of
sin
.
The
Sacrament
of
Chrisme
doth
the
like
,
and
that
of
extream
Vnction
,
though
the
sick
man
hath
lost
his
memory
.
But
he
that
hath
mortal
sin
,
and
doth
persevere
actually
or
habitually
,
cannot
receive
grace
by
reason
of
the
contrariety
,
not
because
the
Sacrament
hath
not
vertue
to
produce
it
ex
opere
operato
,
but
because
the
receiver
is
not
capable
,
being
possessed
with
a
contrary
quality
.
I
dare
now
appeal
to
the
most
indifferent
Judge
,
Whether
what
I
objected
to
them
concerning
the
efficacy
of
Sacraments
,
whether
the
minds
of
the
receivers
of
them
be
prepared
or
no
,
were
not
so
far
from
being
a
calum●y
,
that
there
is
not
so
much
as
the
least
mistake
in
it
:
if
the
doctrine
of
the
Council
of
Trent
be
embraced
by
them
.
And
any
one
who
shall
consider
their
number
of
Sacraments
,
and
the
admirable
effects
of
every
one
of
them
,
may
very
well
wonder
how
any
man
among
them
should
want
Grace
,
or
have
any
Devotion
?
For
Grace
being
conferred
by
the
Sacraments
at
so
many
convenient
seasons
of
his
life
,
whether
he
hath
any
devotion
or
no
,
he
is
sure
of
Grace
,
if
he
doth
but
partake
of
their
Sacraments
,
and
need
need
not
trouble
himself
much
about
devotion
,
since
his
work
may
be
done
without
it
.
Never
any
doctrine
was
certainly
better
contrived
for
the
satisfaction
of
impenitent
sinners
than
theirs
is
.
Our
Saviour
seems
very
churlish
and
severe
when
he
calls
sinners
to
repentance
,
that
they
may
be
saved
;
but
they
have
found
out
a
much
easier
and
smoother
passage
,
like
that
of
a
man
in
a
Boat
,
that
may
sleep
all
the
while
,
and
land
safe
at
last
.
Not
so
much
as
the
use
of
reason
is
required
for
the
effect
of
that
blessed
Sacrament
of
extream
Vnction
,
by
which
like
a
Ship
for
a
long
Voyage
,
a
person
is
pitched
and
calked
for
eternity
.
Surely
,
it
is
the
hardest
thing
that
may
be
,
for
any
one
to
want
Grace
among
them
,
if
they
do
but
suffer
the
Vse
of
Sacraments
upon
them
,
and
they
are
the
gentlest
givers
of
it
imaginable
,
for
all
they
desire
of
their
Patients
for
Grace
,
is
only
for
them
to
lye
still
;
but
if
they
should
chance
to
be
unruly
,
and
kick
away
the
Priests
,
or
their
rites
of
Chrisme
,
I
know
not
then
what
may
become
of
them
.
Yet
the
Church
of
Rome
hath
been
so
indulgent
in
this
case
,
supposing
men
under
a
delirium
,
or
wholly
insensible
,
if
before
it
be
but
probable
they
desired
it
,
or
gave
any
signs
of
contrition
,
That
being
secured
,
their
work
is
done
;
and
if
any
sins
have
remained
upon
them
;
they
are
taken
off
by
vertue
of
this
sacred
Vnction
;
and
being
thus
anointed
like
the
Athletae
of
old
they
are
prepared
to
wrestle
with
all
the
powers
of
the
Air
,
who
can
then
fasten
no
hold
upon
them
.
Yet
to
be
just
to
them
,
the
Roman
Ritual
saith
,
that
impenitent
persons
,
and
those
who
dye
in
mortal
sin
and
excommunicate
and
unbaptized
are
to
be
denyed
extream
Vnction
.
A
hard
case
for
those
who
dye
in
mortal
sin
!
for
if
they
could
but
express
any
sign
of
contrition
,
by
the
motion
of
an
Eye
or
a
Finger
,
all
were
well
enough
?
And
for
the
impenitent
,
we
are
not
to
imagine
them
so
cruel
to
account
any
so
,
but
such
who
refuse
the
Sacrament
of
Pennance
;
the
summ
of
it
then
is
,
if
a
man
when
he
is
like
to
live
,
and
therefore
to
sin
no
longer
,
doth
but
probably
express
some
signs
of
contrition
,
and
doth
not
refuse
the
Sacrament
of
Pennance
,
if
time
and
the
condition
of
the
Patient
permit
the
using
it
,
then
he
is
to
have
grace
conferred
on
him
by
this
last
Sacrament
which
he
is
sure
to
receive
,
although
he
be
no
more
sensible
what
they
are
doing
about
him
,
than
if
he
were
dead
already
.
So
that
upon
the
whole
matter
,
I
begin
to
wonder
how
any
sort
of
men
in
the
Church
of
Rome
can
be
afraid
of
falling
so
low
as
Purgatory
:
I
had
thought
so
much
Grace
as
is
given
them
by
every
Sacrament
(
where
there
are
so
many
,
and
some
of
them
so
often
used
)
might
have
served
to
carry
one
to
Heaven
;
they
receive
a
stock
of
Grace
in
Baptism
,
before
they
could
think
of
it
;
if
they
lose
any
in
Childhood
,
that
is
supplyed
again
by
the
Sacrament
of
Chrisme
or
Confirmation
;
if
they
fall
into
actual
sins
,
and
so
lose
it
,
it
is
but
confessing
to
the
Priest
and
receiving
absolution
,
and
they
are
set
up
again
with
a
new
stock
:
and
it
is
a
hard
case
,
if
that
be
not
increased
by
frequent
Masses
,
at
every
one
of
which
he
receives
more
;
and
although
Priests
want
the
comfortable
Grace
that
is
to
be
received
by
the
Sacrament
of
Matrimony
,
yet
they
may
easily
make
it
up
by
the
number
of
Masses
:
and
to
make
all
sure
at
last
,
the
extream
Vnction
very
sweetly
conveyes
Grace
into
them
whether
they
be
sensible
or
not
.
But
all
this
while
,
what
becomes
of
Purgatory
?
That
is
like
to
be
left
very
desolate
;
if
the
interest
of
that
opinion
were
not
greater
,
than
the
evidence
for
the
Sacraments
conferring
grace
ex
opere
operato
.
Let
them
seek
to
reconcile
them
if
they
can
,
it
is
sufficient
for
our
purpose
,
that
both
of
them
tend
to
destroy
the
sincerity
of
devotion
,
and
the
necessity
of
a
good
life
.
§.
8.
3.
I
said
the
sincerity
of
devotion
is
much
obstructed
by
discouraging
tdiscourahe
reading
of
the
Scriptures
,
which
is
our
most
certain
Rule
of
faith
and
life
.
To
this
he
answers
two
wayes
:
1.
That
their
Churches
prudential
dispensing
the
reading
the
Scriptures
to
persons
whom
she
judges
fit
and
disposed
for
it
,
and
not
to
such
whom
she
judges
in
a
condition
to
receive
or
do
harm
by
it
,
is
no
discouraging
the
reading
of
them
;
any
more
than
a
Father
may
be
said
to
discourage
his
Child
,
because
he
will
not
put
a
Knife
or
a
Sword
into
his
hands
,
when
he
foresees
he
will
do
mischief
with
it
to
himself
or
others
;
and
the
Scriptures
,
he
saith
,
are
no
other
in
the
hands
of
one
who
doth
not
submit
his
judgement
in
the
interpretation
of
it
to
that
of
the
Church
;
the
doing
of
which
he
makes
the
character
of
a
meek
and
humble
soul
,
and
the
contrary
of
an
arrogant
and
presumptuous
spirit
.
2.
That
the
ill
consequences
of
permitting
the
promiscuous
reading
of
Scripture
were
complained
of
by
Henry
the
eighth
,
who
was
the
first
that
gave
way
to
it
;
and
if
his
judgement
ought
not
to
be
followed
in
after
times
,
let
the
dire
effects
of
so
many
Sects
and
Fanaticisms
as
have
risen
in
England
from
the
reading
of
it
,
bear
witness
.
For
all
Heresies
arise
,
saith
St.
Austin
,
from
misunderstanding
the
Scriptures
;
and
therefore
the
Scripture
being
left
as
among
Protestants
to
the
private
interpretation
of
every
fanciful
Spirit
,
cannot
be
a
most
certain
rule
of
faith
and
life
.
In
which
answer
are
three
things
to
be
discussed
:
1.
Whether
that
prudential
dispensing
the
Scriptures
as
he
calls
it
,
be
any
hinderance
to
devotion
or
no
?
2.
Whether
the
reading
of
the
Scriptures
be
the
cause
of
the
numbers
of
Sects
and
Fanaticisms
which
have
been
in
England
?
3.
Whether
our
opinion
concerning
the
reading
and
interpreting
Scripture
,
doth
hinder
it
from
being
a
most
certain
rule
of
faith
and
life
?
1.
Whether
that
prudential
dispensing
the
Scriptures
used
in
the
Church
of
Rome
,
doth
hinder
devotion
or
no
?
This
prudential
dispensing
I
suppose
he
means
,
the
allowing
no
persons
to
read
the
Scriptures
in
their
own
tongue
,
without
licence
under
the
hand
of
the
Bishop
or
Inquisitor
,
by
the
advice
of
the
Priest
or
Confessor
concerning
the
persons
fitness
for
it
;
and
whosoever
presumes
to
do
otherwise
,
is
to
be
denyed
absolution
.
For
this
is
the
express
Command
in
the
fourth
Rule
of
the
Index
published
by
order
of
the
Council
of
Trent
,
and
set
forth
by
the
authority
of
Pius
the
fourth
,
and
since
by
Clement
the
eighth
,
they
must
do
as
they
are
bidden
;
true
,
say
they
,
if
we
were
to
worship
you
for
Gods
,
we
would
do
as
you
bid
us
,
for
we
think
it
fitting
to
serve
God
in
his
own
way
.
But
we
would
know
,
whether
that
God
whom
we
serve
,
hath
given
us
any
rules
for
his
worship
or
no
?
Yes
,
say
the
Priests
of
the
Roman
Church
,
he
hath
done
so
,
but
it
is
not
fit
for
you
to
see
them
.
To
what
end
,
say
the
people
then
,
were
they
given
,
if
they
may
not
be
seen
?
How
shall
we
know
whether
we
keep
them
or
no
,
or
will
you
take
upon
you
the
guilt
of
our
sins
in
disobeying
his
Will
,
since
you
will
not
let
us
know
what
it
is
?
This
seems
to
be
a
very
just
and
reasonable
request
,
and
I
fear
it
will
one
day
fall
heavy
upon
those
,
who
conceal
that
which
they
confess
to
be
the
Will
of
God
from
the
knowledge
of
the
people
.
And
it
hath
been
ingenuously
acknowledged
by
some
in
the
Roman
Church
,
that
the
people
would
never
be
kept
to
that
way
of
devotion
they
are
in
there
,
if
they
were
suffered
to
read
the
Scriptures
;
but
the
more
shame
the
mean
time
for
those
who
impose
such
things
upon
them
under
a
pretence
of
devotion
which
are
so
repugnant
to
the
Will
of
God
.
But
the
same
reason
which
hath
made
them
leave
out
the
second
Commandment
in
their
offices
of
devotion
,
hath
brought
them
to
so
severe
a
prohibition
of
reading
the
Scriptures
in
a
known
language
,
but
where
themselves
are
already
so
secure
of
the
persons
that
they
dare
to
give
way
to
it
:
and
that
is
,
lest
their
consciences
should
start
and
boggle
at
the
breaking
a
command
of
God
,
when
they
pretended
to
serve
him
.
§.
9.
2.
That
no
objection
can
be
now
made
against
the
peoples
reading
the
Scriptures
,
Wherewithall
shall
a
young
man
cleanse
his
wayes
,
by
taking
heed
thereto
according
to
thy
word
.
Is
not
this
Law
said
to
convert
the
soul
,
and
to
make
wise
the
simple
?
and
was
that
done
by
not
understanding
it
?
Was
it
not
the
delight
,
exercise
,
and
continual
Meditation
of
those
who
were
truly
devout
among
them
?
But
how
comes
our
case
to
be
so
much
worse
under
Christianity
?
Is
the
Law
of
Christ
so
much
more
difficult
and
obscure
than
the
Law
of
Moses
?
Is
not
his
Sermon
on
the
Mount
,
wherein
he
delivers
the
rules
of
a
Christian
Life
,
as
plain
as
any
Chapter
in
Leviticus
?
What
doth
the
Gospel
teach
men
,
but
to
be
and
to
do
good
,
to
love
all
men
,
and
to
love
God
above
all
,
to
believe
in
Christ
and
to
obey
his
commands
,
to
repent
of
sins
past
and
to
live
no
longer
in
them
,
and
in
short
,
so
to
live
in
this
world
as
they
hope
to
live
with
God
in
happiness
hereafter
?
And
are
these
things
so
hard
to
be
understood
,
that
the
people
ought
not
to
be
made
acquainted
with
them
in
their
own
language
?
Or
is
there
any
danger
they
should
know
them
too
well
?
Was
ever
the
Law
of
Moses
more
perverted
by
false
interpretations
than
in
our
Saviours
time
by
the
Scribes
and
Pharisees
?
Why
doth
not
he
then
take
some
other
care
for
his
own
Law
to
prevent
this
for
the
future
,
if
that
had
been
judged
by
him
the
proper
way
of
cure
?
But
thereby
we
see
the
mistakes
of
the
people
are
owing
to
their
Teachers
,
and
there
can
be
no
means
to
prevent
errours
in
the
people
but
by
stopping
them
at
the
fountain
heads
from
whence
they
run
down
among
them
.
For
the
common
people
might
have
had
a
better
notion
of
Religion
,
if
their
minds
had
not
been
corrupted
by
the
traditions
and
Glosses
of
the
Pharisees
.
Therefore
methinks
they
have
not
gone
the
wisest
way
to
work
in
the
Church
of
Rome
;
instead
of
this
prudential
dispensing
the
Scriptures
,
their
only
way
had
been
to
have
destroyed
them
,
as
Dioclesian
their
predecessour
in
this
kind
of
prudence
once
designed
.
For
let
them
assure
themselves
,
they
who
understand
Greek
and
Latin
are
the
persons
they
have
ten
times
more
cause
to
fear
than
the
common
people
.
And
considering
the
advantage
they
once
had
by
the
horrible
Ignorance
of
Priests
and
people
,
it
must
be
imputed
only
to
the
watchful
eye
of
Divine
Providence
,
that
the
Scriptures
(
being
of
so
little
use
in
the
Roman
Church
)
have
been
preserved
entire
to
our
dayes
.
There
had
been
no
such
means
in
the
world
to
have
prevented
a
Reformation
as
this
;
for
they
are
not
out
when
they
take
the
Scripture
so
much
for
their
enemy
,
as
appears
by
the
force
and
restraint
they
put
upon
it
,
and
the
fear
and
jealousie
they
are
in
about
it
continually
.
If
it
had
not
been
for
this
,
would
any
one
have
compared
the
Scriptures
,
in
the
hands
of
the
common
people
as
my
Adversary
doth
,
to
a
Sword
in
a
mad
mans
hand
?
Is
it
of
so
destructive
a
Nature
,
and
framed
for
no
other
use
than
a
sword
is
?
which
nothing
but
discretion
keeps
a
man
from
doing
mischief
by
;
and
all
the
way
a
man
hath
(
though
never
so
meek
and
humble
)
to
defend
himself
by
it
,
is
by
destroying
his
enemy
with
it
,
if
he
continues
his
assault
.
These
expressions
do
not
argue
any
kindness
to
the
Scripture
,
nor
an
apprehension
of
any
great
good
comes
to
the
world
by
it
;
but
that
really
men
might
have
been
more
at
ease
and
fewer
differences
in
Religion
had
happened
,
if
all
the
Copies
of
the
Bible
had
been
lost
assoon
as
the
Pope
had
placed
himself
in
his
infallible
Chair
.
This
design
was
once
attempted
,
as
I
shall
shew
afterwards
,
but
failed
of
success
:
and
I
know
not
how
far
the
principles
of
this
prudence
may
carry
them
,
if
ever
such
a
season
should
fall
into
their
hands
again
;
having
found
so
much
trouble
to
them
from
the
Scriptures
and
so
little
benefit
by
them
,
their
Church
being
once
owned
as
infallible
.
For
I
would
fain
know
whether
the
Scripture
hath
not
done
more
mischief
according
to
them
in
the
hands
of
the
Reformers
,
than
it
can
be
supposed
to
do
in
the
hands
of
the
common
people
.
If
it
must
be
a
sword
in
a
mad
mans
hand
,
whether
the
more
strength
and
cunning
such
a
one
hath
,
he
be
not
capable
of
doing
so
much
the
more
mischief
by
it
?
And
if
it
were
possible
to
get
it
out
of
such
a
mans
hands
,
whether
it
were
not
the
highest
prudence
,
and
care
of
the
publick
safety
to
do
it
?
It
can
be
then
nothing
but
the
impossibility
of
the
thing
,
which
makes
them
suffer
the
Scripture
to
be
in
the
hands
of
any
who
are
capable
of
doing
mischief
by
it
;
and
the
more
mischief
they
may
do
,
the
more
desirable
and
prudential
it
is
to
take
it
from
them
.
But
all
men
see
none
are
so
capable
of
doing
mischief
thereby
,
as
men
of
the
greatest
wit
and
learning
,
and
that
have
the
fairest
appearance
of
piety
to
the
world
:
the
consequence
then
of
this
doctrine
is
,
if
pursued
to
the
true
design
of
it
,
that
the
Scripture
should
be
kept
if
possible
out
of
the
hands
of
the
most
subtle
,
learned
and
pious
men
above
all
others
,
if
they
be
not
true
to
the
interests
of
the
Roman
Church
?
It
is
but
a
meer
shew
to
pretend
only
to
keep
the
people
in
order
,
(
for
when
are
they
otherwise
but
when
cunning
men
have
the
managing
of
them
?
)
the
true
meaning
of
this
principle
is
,
that
it
will
never
be
well
with
the
World
till
the
Books
of
Scripture
are
all
burnt
which
are
abroad
,
and
that
only
one
Original
be
preserved
in
the
Vatican
to
justifie
the
Popes
title
to
Infallibility
,
and
that
(
as
the
Sybilline
Oracles
of
old
,
)
never
to
be
consulted
but
in
cases
of
great
extremity
,
and
that
under
the
inspection
of
some
very
trusty
officers
,
nor
to
be
interpreted
but
by
the
Pope
himself
.
If
I
were
of
the
Church
of
Rome
,
and
owned
the
principles
of
it
,
I
must
needs
have
condemned
the
great
men
of
it
in
former
times
for
want
of
Prudence
in
this
matter
;
That
would
have
served
their
turn
much
better
than
forging
so
many
decretal
Epistles
,
falsifying
so
many
testimonies
,
perverting
so
many
Texts
of
Scripture
to
maintain
the
dignity
of
the
Papal
Chair
.
There
was
only
one
small
circumstance
wanting
,
(
their
good
will
we
have
no
cause
to
question
)
and
that
was
the
possibility
of
it
;
for
although
the
Roman
Church
called
it self
Catholick
,
they
were
wise
enough
to
know
,
there
were
many
considerable
Churches
in
the
world
besides
theirs
,
where
the
Scriptures
were
preserved
,
and
from
whence
copies
might
be
procured
by
persons
who
would
be
so
much
the
more
inquisitive
,
the
more
they
were
forbidden
to
get
it
.
Therefore
they
pitched
upon
an
easier
way
,
and
finding
the
people
under
a
very
competent
degree
of
Ignorance
,
they
indulged
them
and
soothed
them
up
in
it
,
and
told
them
they
could
never
miss
the
way
to
Heaven
,
though
never
so
narrow
,
in
the
dark
.
Their
only
danger
was
too
much
light
,
for
then
probably
they
might
be
in
a
great
dispute
,
whether
the
broad
way
was
not
the
true
;
for
there
they
saw
most
of
their
Friends
and
Leaders
.
And
while
they
kept
the
people
in
this
profound
Ignorance
and
superstition
,
they
jogged
on
in
their
opinion
,
as
securely
to
Heaven
,
as
Ignatius
Loyola's
Mule
did
to
Mount-serrat
,
Roman
Church
.
This
I
assure
my self
,
is
the
true
ground
of
the
quarrels
against
the
Reading
the
Scriptures
;
but
that
being
now
irremediable
,
they
betake
themselves
to
smaller
arts
,
and
endeavour
to
hinder
any
one
particular
person
whom
they
have
the
least
suspicion
of
,
from
meddling
with
a
Book
so
dangerous
to
their
Church
and
Religion
.
§
.
10.
For
if
this
were
not
it
,
to
take
heed
to
the
sure
word
of
Prophecy
,
and
that
they
did
well
therein
,
the
Scriptures
were
written
for
their
instruction
and
comfort
,
being
divinely
inspired
they
were
able
to
make
them
wise
unto
salvation
.
What
,
did
the
Apostles
never
imagine
all
this
while
the
ill
use
that
might
be
made
of
them
by
men
of
perverse
minds
?
yes
,
they
knew
it
as
well
as
any
,
and
did
foretell
Schismes
and
Heresies
that
should
be
in
the
Church
,
and
saw
them
in
their
own
dayes
;
and
yet
poor
men
,
wanted
that
exquisite
prudence
of
the
Roman
Church
,
to
prevent
them
,
by
so
happy
an
expedient
as
when
they
had
written
Epistles
to
several
Churches
,
to
forbid
the
promiscuous
reading
of
them
.
But
it
may
be
,
it
was
the
awe
of
the
Apostles
and
their
infallible
Spirit
in
interpreting
Scripture
,
made
this
prohibition
not
so
necessary
in
their
own
time
;
did
the
Church
then
find
it
necessary
to
restrain
the
people
after
their
Decease
?
We
have
an
occasion
soon
after
given
,
wherein
to
see
the
opinion
of
the
Church
at
that
time
;
the
Church
of
Corinth
fell
into
a
grievous
Schisme
and
opposition
to
their
spiritual
Governours
:
upon
this
Clemens
writes
his
Epistle
to
them
,
wherein
he
is
so
far
from
forbidding
the
use
of
Scripture
to
them
to
preserve
unity
,
that
he
bidds
them
look
diligently
into
the
Scriptures
,
and
afterwards
,
take
St.
Pauls
Epistle
into
your
hands
,
and
consider
what
he
saith
and
commends
them
very
much
for
being
skilled
in
the
Scriptures
:
ye
have
known
,
and
very
well
known
the
holy
Scriptures
,
and
ye
have
throughly
looked
into
the
Oracles
of
God
,
therefore
call
them
to
mind
.
Which
language
is
as
far
different
from
that
of
the
Roman
Church
,
as
the
Church
of
that
Age
is
from
theirs
.
Nay
the
counterfeit
Clemens
(
whom
they
can
make
use
of
upon
other
occasions
)
is
as
express
in
this
matter
as
the
true
.
For
he
perswades
private
Christians
to
continual
meditation
in
the
Scriptures
,
the
Oracles
of
Christ
;
and
that
this
is
the
best
imployment
of
their
retirements
.
But
we
need
not
use
his
testimony
in
this
matter
,
nor
the
old
Edition
of
Ignatius
,
wherein
Parents
are
bid
to
instruct
their
Children
in
the
Holy
Scriptures
,
Latin
Edition
,
I
am
confident
you
are
well
studied
in
the
Scriptures
;
for
in
the
Greek
yet
preserved
,
he
exhorts
them
to
the
reading
of
St.
Pauls
Epistles
that
they
might
be
built
up
in
the
faith
.
prudent
dispensing
the
Scriptures
among
them
,
for
fear
of
mischief
they
might
do
themselves
or
others
by
them
.
Clemens
Alexandrinus
mentions
the
reading
the
Scriptures
among
Christians
before
their
Meales
,
and
Psalmes
and
Hymns
at
them
;
and
Tertullian
mentions
the
same
custome
.
Greek
Commentaries
lately
published
,
perswades
Christians
by
all
means
,
by
attending
to
Reading
,
Prayer
,
Teaching
,
Meditation
therein
day
and
night
,
to
lay
up
in
their
hearts
not
only
the
new
Oracles
of
the
Gospell
,
Apostles
and
Apocalypse
,
but
the
old
ones
too
of
the
Law
and
the
Prophets
.
And
elsewhere
tells
his
hearers
,
they
ought
not
to
be
discouraged
if
they
met
with
difficulties
in
reading
the
Scriptures
:
for
there
was
great
benefit
to
be
had
by
them
.
But
lest
it
should
be
thought
he
speaks
here
only
of
publick
reading
the
Scriptures
,
in
his
Homilies
on
Leviticus
he
speaks
plainly
,
that
he
would
not
only
have
them
hear
the
Word
of
God
in
publick
,
but
to
be
exercised
and
meditate
therein
in
their
houses
night
and
day
;
For
Christ
is
every
where
present
,
and
therefore
they
are
commanded
in
the
Law
,
to
meditate
therein
upon
their
journeys
,
and
when
they
sit
in
their
houses
,
and
when
they
lye
down
and
rise
up
.
But
had
not
the
Church
yet
experience
enough
of
the
mischief
of
permitting
the
Scriptures
to
the
people
?
Were
there
ever
greater
and
more
notorious
heresies
than
in
those
first
ages
of
the
Church
,
and
those
arising
from
perverting
the
words
and
designes
of
the
Scriptures
?
But
did
the
Church
yet
afterwards
grow
wiser
in
the
sense
of
the
Roman
Church
?
In
the
time
of
the
four
General
Councils
they
had
tryal
enough
of
the
mischief
of
Heresies
,
but
did
the
Fathers
of
the
Church
forbid
the
reading
the
Scriptures
on
that
account
?
No
,
but
instead
of
that
they
commend
the
Scriptures
to
all
,
as
the
best
remedy
for
all
passions
of
the
mind
,
so
St.
Basil
,
than
constant
reading
the
Scriptures
;
and
withall
they
say
that
infinite
evils
do
arise
from
ignorance
of
the
Scriptures
;
from
hence
most
part
of
Heresies
have
come
,
from
hence
a
negligent
and
careless
life
;
and
unfruitful
labours
.
Nay
so
frequent
,
so
earnest
and
vehement
is
St.
Chrysostome
in
this
matter
of
recommending
the
reading
of
Scriptures
,
that
those
of
the
Roman
Church
have
no
other
way
to
answer
him
,
but
by
saying
he
speaks
hyperbolically
;
which
in
plain
English
is
,
he
speaks
too
much
of
it
.
But
how
far
different
were
the
opinions
of
the
wise
men
of
the
Church
in
those
times
,
from
what
those
have
thought
who
understood
the
interest
of
the
Roman
Church
best
?
We
may
see
what
the
opinion
of
the
latter
is
,
by
the
counsel
given
to
Iulius
3.
by
the
Bishops
met
at
Bononia
for
that
end
,
to
give
the
best
advice
they
could
for
restoring
the
dignity
of
the
Roman
See
,
that
which
was
the
greatest
and
weightiest
of
all
,
they
said
,
they
reserved
to
the
last
,
which
was
that
by
all
means
as
little
of
the
Gospel
as
might
be
especially
in
the
vulgar
tongue
,
be
read
in
the
Cities
under
his
jurisdiction
;
and
that
little
which
was
in
the
Mass
ought
to
be
sufficient
;
neither
should
it
be
permitted
to
any
mortal
to
read
more
.
For
as
long
as
men
were
contented
with
that
little
,
all
things
went
well
with
them
,
but
quite
otherwise
since
more
was
commonly
read
.
For
this
,
in
short
,
is
that
Book
,
say
they
,
which
above
all
others
hath
raised
those
Tempests
and
Whirlewinds
,
which
we
are
almost
carryed
away
with
:
And
in
truth
,
if
any
one
diligently
considers
it
,
and
compares
it
with
what
is
done
in
our
Churches
,
will
find
them
very
contrary
to
each
other
;
and
our
very
doctrine
not
only
to
be
different
from
it
but
repugnant
to
it
.
A
very
fair
and
ingenuos
confession
!
and
if
self-condemned
persons
be
Hereticks
,
there
can
be
none
greater
than
those
of
the
Roman
Church
,
especially
the
prudential
men
in
it
,
such
as
these
certainly
were
,
whom
the
Pope
singled
out
to
give
advice
in
these
matters
.
But
how
different
is
the
wisdom
of
the
Children
of
this
world
from
that
of
the
Children
of
Light
!
We
have
already
seen
what
another
kind
of
judgement
the
ancient
Fathers
had
of
the
usefulness
of
Scriptures
to
the
people
,
than
they
have
in
the
Roman
Church
:
but
we
need
not
more
to
prove
it
,
since
it
is
acknowledged
by
those
who
are
against
the
reading
the
Scriptures
by
the
people
,
that
it
was
otherwise
in
the
Primitive
Church
;
so
Alphonsus
à
Castro
and
Sixtus
Senensis
confess
.
let
the
word
of
God
dwell
richly
in
you
was
intended
for
the
people
,
and
that
they
ought
to
have
it
among
them
not
only
sufficiently
but
abundantly
.
The
sum
of
this
argument
is
,
that
the
reasons
now
urged
against
the
peoples
Reading
the
Scriptures
would
have
held
against
the
publishing
of
them
in
a
language
to
be
understood
by
the
people
;
that
they
saw
the
same
inconveniencies
which
are
objected
now
,
and
yet
commended
the
reading
the
Scriptures
to
all
,
that
in
all
the
primitive
Church
,
the
practice
was
not
only
retained
but
vehemently
urged
,
after
all
the
Heresies
which
had
risen
in
the
Church
in
their
time
;
and
therefore
for
the
Church
of
Rome
to
account
it
wisdome
to
keep
the
people
from
it
,
is
to
charge
not
only
the
Fathers
of
the
Church
with
folly
,
but
the
Apostles
,
and
our
Saviour
,
and
God
himself
.
CHAP.
IV.
Of
the
Fanaticism
of
the
Roman
Church
.
The
unreasonableness
of
objecting
Sects
and
Fanaticisms
to
us
as
the
effects
of
reading
the
Scriptures
.
Fanaticism
countenanced
in
the
Roman
Church
,
but
condemned
by
ours
.
Private
revelations
made
among
them
the
grounds
of
believing
some
points
of
doctrine
,
proved
from
their
own
Authors
.
Of
the
Revelations
pleaded
for
the
immaculate
Conception
.
The
Revelations
of
S.
Brigitt
and
S.
Catharin
directly
contrary
in
this
point
,
yet
both
owned
in
the
Church
of
Rome
.
The
large
approbations
of
S.
Brigitts
by
Popes
and
Councils
;
and
both
their
revelations
acknowledged
to
be
divine
in
the
lessons
read
upon
their
dayes
.
S.
Catharines
wonderful
faculty
of
smelling
souls
,
a
gift
peculiar
to
her
and
Philip
Nerius
.
The
vain
attempts
of
reconciling
those
Revelations
.
The
great
number
of
female
Revelations
approved
in
the
Roman
Church
.
Purgatory
,
Transubstantiation
,
Auricular
Confession
proved
by
Visions
and
Revelations
.
Festivals
appointed
upon
the
credit
of
Revelations
:
the
Feast
of
Corpus
Christi
on
the
Revelation
made
to
Juliana
,
the
Story
of
it
related
from
their
own
Writers
:
No
such
things
can
be
objected
to
our
Church
.
Revelations
still
owned
by
them
;
proved
from
the
Fanatick
Revelations
of
Mother
Juliana
very
lately
published
by
Mr.
Cressy
:
Some
instances
of
the
blasphemous
Nonsense
contained
in
them
.
The
Monastick
Orders
founded
in
Enthusiasm
.
An
account
of
the
great
Fanaticism
of
S.
Benedict
,
and
S.
Romoaldus
:
their
hatred
of
Humane
Learning
,
and
strange
Visions
and
Revelations
.
The
Carthusian
Order
founded
upon
a
Vision
.
The
Carmelites
Vision
of
their
habit
.
The
Franciscan
and
Dominican
Orders
founded
on
Fanaticism
,
and
seen
in
a
Vision
of
Innocent
the
third
to
be
the
great
supporters
of
the
Roman
Church
.
The
Quakerism
of
S.
Francis
described
from
their
best
Authors
.
His
Ignorance
,
Extasies
and
Fanatick
Preaching
.
The
Vision
of
Dominicus
.
The
blasphemous
Enthusiasm
of
the
Mendicant
Fryers
.
The
History
of
it
related
at
large
.
Of
the
Evangelium
aeternum
,
and
the
blasphemies
contained
in
it
.
The
Author
of
it
supposed
to
be
the
General
of
the
Franciscan
Order
,
however
owned
by
the
Fryers
,
and
read
and
preached
at
Paris
.
The
opposition
to
it
by
the
Vniversity
:
but
favoured
by
the
Popes
.
Gul.
S.
Amour
writing
against
it
,
his
Book
publickly
burnt
,
by
order
of
the
Court
of
Rome
.
The
Popes
horrible
partiality
to
the
Fryers
.
The
Fanaticism
of
the
Franciscans
afterwards
.
Of
the
followers
of
Petrus
Johannis
de
Oliva
.
The
Spiritual
State
began
(
say
they
)
from
S.
Francis
.
The
story
of
his
wounds
,
and
Maria
Visitationis
paralleld
.
The
canting
language
used
by
the
spiritual
Brethren
,
called
Beguini
,
Fraticelli
,
and
Begardi
.
Of
their
doctrines
about
Poverty
,
Swearing
,
Perfection
,
the
Carnal
Church
and
Inspiration
:
by
all
which
,
they
appear
to
be
a
Sect
of
Quakers
after
the
Order
of
S.
Francis
.
Of
the
Schism
made
by
them
.
The
large
spreading
and
long
continuance
of
them
.
Of
the
Apostolici
and
Dulcinistae
.
Of
their
numerous
Conventicles
.
Their
high
opinion
of
themselves
.
Their
Zeal
against
the
Clergy
and
Tythes
;
their
doctrine
of
Christian
Liberty
.
Of
the
Alumbrado's
in
Spain
:
their
disobedience
to
Bishops
,
obstinate
adhering
to
their
own
fancies
,
calling
them
Inspirations
,
their
being
above
Ordinances
.
Ignatius
Loyola
suspected
to
be
one
of
the
Illuminati
,
proved
from
Melchior
Canus
.
The
Iesuites
Order
founded
in
Fanaticism
;
a
particular
account
of
the
Romantick
Enthusiasm
of
Ignatius
,
from
the
Writers
of
his
own
Order
.
Whereby
it
is
proved
,
that
he
was
the
greatest
pretender
to
Enthusiasm
,
since
the
dayes
of
Mahomet
and
S.
Francis
.
Ignatius
gave
no
respect
to
men
by
words
or
putting
off
his
Hat
;
his
great
Ignorance
and
Preaching
in
the
Streets
:
his
glorying
in
his
sufferings
for
it
;
his
pretence
to
mortification
;
the
wayes
he
used
to
get
disciples
.
Their
way
of
resolution
of
difficulties
by
seeking
God
;
their
itinerant
preaching
in
the
Cities
of
Italy
.
The
Sect
of
Quakers
a
new
Order
of
Disciples
of
Ignatius
,
only
wanting
confirmation
from
the
Pope
,
which
Ignatius
obtained
.
Of
the
Fanatick
way
of
devotion
in
the
Roman
Church
.
Of
Superstitious
and
Enthusiastical
Fanaticism
among
them
.
Of
their
mystical
Divinity
.
Mr.
Cressy's
canting
in
his
Preface
to
Sancta
Sophia
.
Of
the
Deiform
fund
of
the
soul
;
a
superessential
life
,
and
the
way
to
it
.
Of
contemplating
with
the
will
.
Of
passive
Vnions
.
The
method
of
self-Annihilation
.
Of
the
Vnion
of
nothing
with
nothing
.
Of
the
feeling
of
not-being
.
The
mischief
of
an
unintelligible
way
of
devotion
.
The
utmost
effect
of
this
way
is
gross
Enthusiasm
.
Mr.
Cressy's
Vindication
of
it
examined
.
The
last
sort
of
Fanatioism
among
them
,
resisting
authority
under
pretence
of
Religion
.
Their
principles
and
practices
compared
with
the
Fanaticks
.
How
far
they
are
disowned
ai
present
by
them
.
Of
the
Vindication
of
the
Irish
Remonstrance
.
The
Court
of
Rome
hath
alwayes
favoured
that
party
,
which
is
most
destructive
to
Civil
Government
,
proved
by
particular
and
late
Instances
.
§.
1.
2.
WE
come
to
consider
whether
the
reading
the
Scriptures
be
the
cause
of
all
the
Sects
and
Fanaticisms
which
have
been
in
England
?
Transubstantiation
,
This
is
my
body
,
Why
do
not
then
the
people
as
readily
believe
that
,
as
any
other
proposition
?
By
which
we
see
,
it
is
not
meerly
reading
,
but
a
more
dangerous
thing
,
called
considering
or
reasoning
which
make
them
embrace
some
things
as
they
lye
in
words
,
and
interpret
others
according
to
the
clearest
evidence
,
which
the
nature
of
the
thing
,
the
comparing
with
other
places
,
and
the
common
sense
of
mankind
will
give
.
But
why
are
we
not
all
of
a
mind
?
I
would
fain
know
the
time
when
men
were
so
.
This
variety
of
Sects
was
objected
against
the
Philosophers
,
and
thought
no
argument
then
;
it
was
objected
against
the
primitive
Christians
,
and
thought
of
no
force
then
;
why
must
it
signifie
more
in
England
,
than
ever
it
did
in
any
other
age
or
place
?
But
say
they
,
It
was
otherwise
in
England
before
the
Scriptures
came
to
be
read
by
all
,
it
was
and
is
otherwise
in
all
Churches
where
they
are
not
read
,
therefore
these
Sects
and
Fanaticisms
are
the
dire
effects
of
the
promiscuous
reading
the
Scriptures
.
This
is
the
common
and
popular
argument
.
All
things
were
well
with
us
when
we
offered
up
Cakes
to
the
Queen
of
Heaven
;
when
all
joyned
in
the
communion
of
the
Roman
Church
,
then
there
were
no
Fanaticisms
,
nor
New
Lights
,
no
Sects
,
as
there
are
now
in
England
;
therefore
why
should
any
one
make
any
doubt
,
but
he
ought
to
return
to
the
Church
of
Rome
?
This
necessarily
leads
me
into
the
examination
of
these
two
things
.
1.
Whether
there
be
no
danger
of
Fanaticism
in
the
Roman
Church
?
2.
Whether
the
Vnity
of
that
Church
be
so
admirable
to
tempt
all
persons
,
who
prize
the
Churches
Vnity
,
to
return
to
it
?
§
.
2.
Concerning
the
danger
of
Fanaticism
in
the
Roman
Church
.
Enthusiastick
way
of
Religion
,
or
resisting
authority
under
a
pretence
of
Religion
.
In
either
sense
it
shall
appear
,
that
the
Church
of
Rome
is
so
far
from
being
cleared
from
it
,
that
it
hath
given
great
encouragement
to
it
.
1.
As
to
an
Enthusiastick
way
of
Religion
;
I
shall
now
prove
,
that
there
have
not
been
greater
Enthusiasts
among
us
in
England
,
than
have
been
in
the
Roman
Church
;
all
the
difference
is
,
they
have
been
some
alwayes
,
others
for
a
time
,
allowed
and
countenanced
and
encouraged
by
those
of
the
Church
of
Rome
;
but
among
us
they
have
been
decryed
and
opposed
by
all
the
members
of
the
Church
of
England
.
I
shall
not
insist
upon
the
resolution
of
faith
,
and
the
infallibility
of
the
Church
,
which
must
be
carried
to
Enthusiasm
at
last
;
but
I
shall
prove
it
by
plain
revelations
which
have
been
made
the
grounds
among
them
of
believing
some
doctrines
in
dispute
,
and
the
reasons
of
setting
up
a
more
perfect
way
of
life
,
which
in
the
highest
strain
of
their
devotion
,
is
meer
Enthusiasm
.
1.
Revelations
have
been
pleaded
by
them
in
matters
of
doctrine
;
Apostolical
Traditions
.
Of
this
we
have
a
remarkable
instance
in
a
late
controversie
managed
with
great
heat
and
interest
on
both
sides
,
viz.
of
the
immaculate
conception
of
the
Virgin
Mary
:
about
the
ending
of
which
,
a
solemn
Embassy
was
sent
from
the
Kings
of
Spain
,
Philip
the
third
,
and
Philip
the
fourth
to
the
Popes
Paul
the
fifth
and
Gregory
the
thirteenth
,
and
an
account
is
given
of
it
by
one
concerned
himself
in
the
management
of
the
Theological
part
of
it
,
is
therefore
published
,
that
the
world
may
understand
upon
what
grounds
the
doctrines
of
faith
are
established
among
them
.
some
private
revelations
made
to
some
Saints
about
the
immaculate
conception
,
which
being
once
received
in
the
Church
,
adds
no
small
strength
,
he
saith
,
to
any
doctrine
,
and
gives
a
solid
foundation
for
a
definition
:
i.
e.
that
the
matter
may
be
defined
to
be
of
faith
,
and
necessary
to
be
believed
by
all
Christians
.
Upon
this
he
reckons
up
several
revelations
publickly
received
in
the
Church
,
one
,
mentioned
by
Anselm
,
being
a
divine
apparition
to
an
Abbot
in
a
storm
(
a
fit
time
for
apparitions
)
whereby
he
was
admonished
to
keep
the
Feast
of
the
Conception
of
the
blessed
Virgin
,
upon
which
,
that
Feast
was
first
kept
in
England
.
Which
revelation
Wadding
tells
us
,
is
publickly
recited
in
the
office
for
the
day
,
and
was
not
only
extant
in
several
Breviaries
of
England
,
France
,
Spain
and
Italy
;
but
he
had
divers
himself
authorized
by
the
Pope
,
wherein
it
was
recommended
as
true
and
piously
to
be
believed
,
and
accordingly
have
been
publickly
sung
and
used
in
the
Church
about
an
hundred
years
.
And
what
,
saith
he
,
is
the
consequence
of
disbelieving
this
,
but
to
say
in
effect
,
that
the
Pope
and
the
Roman
Church
are
easily
cheated
and
abused
by
impostures
,
and
forgers
of
false
revelations
to
institute
new
Festival
Solemnities
upon
the
credit
of
them
?
Another
revelation
was
made
to
Norbertus
the
founder
of
the
Order
of
the
Praemonstratenses
,
in
which
,
the
Virgin
Mary
appeared
and
commended
her
veneration
to
him
,
and
gave
him
a
white
garment
in
token
of
her
Original
Innocency
;
which
revelation
is
believed
by
all
of
that
Order
,
and
taken
as
the
reason
of
their
habit
.
Besides
these
,
there
are
several
other
revelations
to
S.
Gertrude
,
and
others
to
the
same
purpose
reckoned
up
by
several
Catholick
Authors
,
which
no
man
ought
to
reject
,
unless
he
intends
to
be
as
great
a
Heretick
(
or
therein
as
wise
a
man
)
as
Erasmus
was
.
Nay
,
these
revelations
were
so
frequent
,
he
saith
,
that
there
hath
been
no
age
since
the
tenth
Century
,
wherein
there
hath
not
been
some
made
to
devout
men
or
women
about
this
matter
.
But
above
all
these
,
most
remarkable
were
those
to
S.
Brigitt
,
who
had
not
one
or
two
,
but
many
to
this
purpose
;
and
the
latest
were
of
Joanna
a
Cruce
,
which
,
it
seems
,
were
at
first
eagerly
opposed
,
but
at
last
came
out
with
the
approbation
of
two
Cardinals
and
several
Bishops
of
the
Inquisition
in
Spain
.
But
now
who
could
imagine
a
thing
so
often
revealed
,
so
publickly
allowed
,
so
many
times
attested
from
Heaven
,
should
not
be
generally
received
?
but
the
mischief
of
it
was
,
the
contrary
doctrine
had
revelations
for
it
too
.
For
Antoninus
and
Cajetan
say
,
S.
Catharine
of
Siena
had
it
revealed
to
her
,
that
she
was
conceived
with
Original
sin
.
What
is
to
be
done
now
?
Here
we
have
Saint
against
Saint
,
Revelation
against
Revelation
,
S.
Catharine
against
S.
Brigitt
,
and
all
the
rest
of
them
.
Here
to
speak
truth
,
they
are
somewhat
hard
put
to
it
;
for
they
grant
God
cannot
contradict
himself
,
and
therefore
of
one
these
must
be
false
,
but
which
of
them
is
all
the
question
.
Here
they
examine
which
of
these
doctrines
is
most
consonant
to
Scripture
and
Tradition
,
which
is
most
for
the
benefit
of
the
Church
,
which
were
persons
of
the
greater
sanctity
,
and
whose
revelations
were
the
most
approved
.
For.
S.
Brigitts
they
plead
stoutly
,
that
when
they
were
delivered
by
her
to
her
Confessors
,
they
were
strictly
examined
,
and
after
them
by
the
Bishops
and
Divines
of
Sweden
,
and
approved
as
divine
revelations
;
from
them
they
were
sent
as
such
to
the
Council
of
Basil
;
from
thence
they
were
examined
over
again
at
Naples
,
and
there
allowed
and
preached
in
the
presence
and
by
command
of
the
Queen
and
Archbishop
before
all
the
people
of
the
City
;
again
examined
at
Rome
by
Prelats
and
Cardinals
,
A.
D.
1377.
by
the
Popes
appointment
,
and
there
approved
:
and
A.
D.
1379.
they
are
declared
by
those
Vrban
the
sixth
committed
the
new
examination
of
them
to
,
to
be
authentick
,
and
to
come
from
the
Spirit
of
God
:
and
so
much
is
declared
by
Boniface
the
ninth
in
the
Bull
of
her
Canonization
,
and
at
last
approved
,
saith
Wadding
,
at
the
General
Council
of
Basil.
What
could
be
expected
less
after
this
;
than
that
they
should
have
been
received
as
Canonical
Scriptures
,
they
having
never
taken
so
much
pains
in
examining
and
approving
any
controverted
Books
of
the
Bible
,
as
they
had
done
about
these
revelations
?
And
no
man
knows
how
far
their
authority
might
have
prevailed
,
if
the
whole
Sect
of
Dominicans
had
not
been
engaged
in
the
opposite
opinion
.
For
nothing
else
that
I
can
find
,
hath
given
any
discredit
to
her
revelations
but
this
;
which
makes
Cajetan
call
them
old
Wives
dreams
,
as
Wadding
confesseth
.
S.
Catharines
revelation
was
just
in
the
Dominican
way
in
which
she
had
been
educated
;
and
for
all
that
I
can
see
,
wants
little
of
the
reputation
of
St.
Brigitt
.
For
they
were
both
very
wonderful
persons
,
and
had
more
familiar
reyelations
,
than
any
of
the
Prophets
we
read
of
.
S.
Brigitt
in
her
Childhood
(
if
we
believe
the
account
given
of
her
in
the
Bull
of
Canonization
by
Bonifacius
,
and
her
life
by
Vastavius
)
had
Visions
as
frequently
as
other
Children
have
Babyes
,
and
was
as
well
pleased
with
them
;
the
Virgin
Mary
was
once
her
Midwife
,
as
the
Pope
very
gravely
tells
us
;
but
her
revelations
(
after
Christ
took
her
for
his
Spouse
)
have
filled
a
great
Volume
.
Roman
Church
in
the
prayers
upon
S.
Brigitts
day
,
do
confess
these
revelations
to
have
come
immediately
from
God
to
her
;
and
in
one
of
the
Lessons
for
that
day
,
do
magnifie
the
multitude
of
her
divine
revelations
.
But
to
say
truth
,
the
Church
of
Rome
allows
fair
play
in
the
case
,
S.
Catharine
as
much
as
S.
Brigitt
:
for
her
holy
Extasies
are
mentioned
in
the
Lessons
upon
her
day
,
in
one
of
which
,
were
five
rayes
coming
from
the
five
wounds
of
our
Saviour
to
five
parts
of
her
body
;
and
she
(
being
wonderfull
humble
)
prayed
our
Lord
,
that
the
wounds
might
not
appear
(
for
fear
she
should
have
been
thought
as
holy
as
S.
Francis
)
and
immediately
the
colour
of
the
blood
was
changed
into
pure
light
upon
her
hands
,
and
feet
,
and
heart
.
And
her
Confessor
Raimund
(
who
is
alwayes
a
principal
man
in
these
things
,
as
Matthias
a
Suecia
was
to
S.
Brigitt
)
without
whom
she
was
advised
from
Heaven
to
do
nothing
,
saw
these
splendid
wounds
upon
her
body
;
(
but
by
what
instrument
did
he
see
the
wound
in
her
heart
?
)
Well
,
though
we
Hereticks
are
not
apt
to
be
too
credulous
in
these
cases
,
the
Church
of
Rome
very
gravely
tells
us
in
the
next
Lesson
;
that
her
learning
was
not
acquired
,
but
infused
,
by
which
she
answered
the
most
profound
Doctors
in
the
most
difficult
speculations
in
Divinity
;
but
these
were
nothing
to
her
revelations
and
the
service
she
did
the
Church
of
Rome
by
them
in
a
time
of
Schisme
.
But
one
gift
she
had
above
S.
Brigitt
,
which
was
that
while
she
was
on
earth
she
could
not
only
see
,
but
smell
souls
too
,
and
could
not
endure
the
stench
of
wicked
souls
,
Philip
Nerius
the
Father
of
the
Oratorians
,
for
Raynaldus
one
of
his
Order
,
tells
us
from
Bacius
the
Writer
of
his
life
,
that
he
was
sometimes
so
offended
with
the
smells
of
filthy
souls
,
that
he
would
desire
the
persons
to
empty
the
Iakes
of
their
souls
.
Such
divine
Noses
had
these
two
Saints
among
them
!
A
degree
of
Enthusiasme
above
the
Spirit
of
discerning
any
Quakers
among
us
have
ever
pretended
to
.
Pope
Pius
the
second
in
the
Bull
of
Canonization
of
S.
Catharine
,
gift
of
Prophecy
to
have
been
in
her
,
but
that
sometimes
her
Extasies
were
so
great
,
that
she
was
sensible
of
no
kind
of
pain
in
them
.
And
S.
Brigitt
was
often
seen
much
above
ground
in
her
devotions
,
and
one
saw
Rivers
and
another
Fire
came
out
of
her
mouth
;
but
I
think
not
at
the
same
time
.
These
are
things
we
rake
not
the
old
Kennells
of
the
Golden
Legends
for
,
but
are
at
this
day
allowed
and
approved
of
in
the
Roman
Church
;
and
their
dayes
kept
,
and
they
prayed
to
,
upon
the
account
of
such
things
as
these
are
.
§
.
3.
Yet
still
we
are
to
seek
what
is
to
be
done
,
S.
Catharine
,
as
their
adversaries
are
for
that
of
S.
Brigitt
.
Two
bold
Fellows
called
Henricus
de
Hassia
and
Sybillanus
knew
no
other
way
,
Franciscus
Picus
Mirandula
being
a
Learned
and
Ingenuous
man
,
St.
Bernard
escaped
,
when
he
promised
great
success
to
an
expedition
into
the
Holy
Land
,
and
they
who
went
in
it
found
the
quite
contrary
.
But
at
last
gives
us
leave
to
conjecture
his
meaning
when
he
saith
,
That
if
any
thing
be
false
in
a
prophecy
,
though
some
prove
true
,
we
have
cause
to
suspect
all
;
especially
if
it
come
from
women
,
whose
judgements
are
weak
,
and
their
passions
vehement
,
and
imaginations
easily
possessed
with
what
they
are
most
desirous
of
,
and
least
able
to
distinguish
between
the
strength
of
imagination
,
and
a
divine
revelation
:
but
as
to
that
particular
case
of
S.
Catharine
and
S.
Brigitt
,
The
Divines
were
generally
for
the
former
,
and
the
Monks
for
the
latter
;
but
which
was
in
the
truth
,
he
thinks
cannot
be
known
upon
earth
.
Martin
Del
Rio
discoursing
of
the
Revelations
of
Canonized
Saints
who
were
women
in
the
Church
of
Rome
,
Gertrude
A.
D.
664.
S.
Hildegardis
in
Germany
,
A.
D.
1180.
and
about
the
same
time
S.
Elizabeth
of
Sconaugh
,
all
whose
revelations
were
published
,
and
the
last
collected
by
Roger
an
English
Cistertian
;
and
in
latter
times
he
mentions
S.
Brigitt
,
and
S.
Catharine
whose
revelations
,
he
saith
,
were
opposed
by
some
,
but
he
declares
for
his
part
,
that
he
is
not
at
all
moved
with
their
arguments
,
for
that
would
diminish
too
much
the
honour
due
to
those
holy
Spouses
of
Christ
,
as
he
calls
them
;
but
in
truth
he
confesses
,
the
honour
of
their
Church
is
concerned
in
it
;
for
,
saith
he
,
several
Popes
upon
diligent
examination
have
allowed
and
approved
these
revelations
,
as
Eugenius
the
third
did
those
of
Hildegardis
as
well
as
Boniface
the
ninth
,
those
of
S.
Brigitt
.
For
the
argument
from
the
contradiction
of
these
revelations
,
he
knows
not
how
to
come
off
,
but
by
a
charge
of
Forgery
on
the
Dominican
side
;
and
why
might
not
they
as
well
return
it
on
the
other
;
unless
Matthias
a
Suetia
Confessor
to
S.
Brigitt
were
more
infallible
than
Raimundus
,
or
those
who
believed
S.
Catharine
.
But
this
is
not
the
only
case
,
wherein
these
female
revelations
so
much
approved
by
the
Church
of
Rome
are
contradictory
to
each
other
in
those
things
whereon
the
proof
of
a
point
of
doctrine
depends
.
For
who
knows
not
to
what
end
the
revelation
of
S.
Gregoryes
delivering
the
soul
of
Trajan
by
his
prayers
,
is
so
frequently
urged
?
and
this
is
confirmed
by
a
revelation
of
S.
Brigitt
to
that
purpose
;
an
unanswerable
argument
,
and
Alphonsus
Ciacconius
published
by
the
Popes
authority
an
Apology
for
that
revelation
.
revelation
to
the
contrary
,
and
if
it
were
not
contradictory
to
S.
Brigitts
,
it
must
be
contradictory
to
it self
.
And
therefore
he
very
fairly
rejects
them
all
,
but
with
what
honour
to
his
Church
(
which
had
before
approved
them
)
I
can
by
no
means
understand
.
Sampson
,
Solomon
,
Origen
and
Trajan
,
and
God
answered
her
that
none
should
know
what
he
had
done
with
them
)
opposes
another
revelation
wherein
the
soul
of
Origen
was
seen
together
with
that
of
Arius
and
Nestorius
in
Hell
.
So
infallible
are
these
revelations
,
even
when
they
contradict
each
other
.
How
often
have
visions
and
apparitions
of
souls
been
made
use
of
to
prove
the
doctrine
of
Purgatory
?
Bedes
History
;
which
latter
is
at
large
recited
(
being
very
proper
for
it
)
in
the
late
great
Legend
published
by
Mr.
Cressy
under
the
name
of
a
Church
History
;
We
need
not
go
so
far
back
as
Gabriel
Biel
,
of
a
Child
in
a
Host
,
such
an
argument
hath
been
lately
published
to
the
World
;
wherein
instead
of
Bread
was
seen
real
Flesh
,
and
another
,
wherein
Christ
was
seen
in
the
form
of
a
Child
.
Which
are
well
attended
,
with
St.
Anthony
of
Padua
's
Horse
,
which
would
never
have
left
his
Provender
to
Worship
the
Host
,
unless
he
had
seen
some
notable
sight
there
.
And
he
very
doughtily
proves
Auricular
Confession
,
by
a
certain
Vision
of
a
tall
and
terrible
man
with
his
Book
in
his
hand
,
which
blotted
out
presently
all
the
sins
which
the
humble
Thief
confessed
upon
his
knees
to
the
Priest
;
but
he
hath
not
proved
that
terrible
man
did
not
represent
the
Devil
,
who
by
that
Ceremony
might
shew
that
he
turned
over
the
keeping
of
his
Books
of
Accompts
to
the
Priest
,
who
upon
Confession
,
might
tell
mens
sins
,
as
well
as
he
could
do
without
.
But
they
have
not
only
attempted
to
prove
matters
of
Doctrine
by
these
things
,
private
revelations
.
So
the
Spanish
Ambassadour
urges
the
Pope
smartly
upon
the
Revelations
of
St.
Bridgitt
,
That
there
were
many
of
his
predecessors
that
had
determined
more
things
in
the
Church
partly
relying
upon
private
Revelations
therein
,
whose
authority
was
not
greater
than
hers
were
.
Pius
.
1.
he
saith
,
determined
the
Controversie
of
Easter-day
upon
the
credit
of
a
Revelation
made
to
Hermes
.
Instituted
the
Festival
of
Corpus
Christi
in
opposition
to
the
denyers
of
Transubstantiation
upon
the
instinct
and
revelation
of
a
certain
Woman
.
Paul
the
Hermite
was
Canonized
for
a
Saint
upon
the
Authority
of
a
Vision
and
Revelation
to
Anthony
,
the
one
of
his
soul
flying
to
Heaven
,
the
other
of
his
being
there
.
The
Feast
of
the
apparition
of
the
Arch-angel
Michael
,
which
is
constantly
observed
in
the
Church
of
Rome
,
depended
upon
a
revelation
to
the
Bishop
of
Siponto
and
a
few
Drovers
upon
the
Mountain
Garganus
.
These
are
things
briefly
touched
by
the
Ambassadour
,
but
it
will
not
be
amiss
to
give
a
more
particular
account
of
those
instances
which
concern
the
Institution
of
Festival
Solemnities
,
by
which
it
will
appear
that
they
are
Fanatical
even
in
their
Superstitions
.
Pope
Vrban
4.
in
the
Bull
still
extant
for
the
Celebration
of
Corpus
Christi
day
,
mentions
that
as
one
of
the
great
reasons
of
appointing
it
,
that
while
he
was
in
a
lower
capacity
he
understood
that
a
revelation
had
been
made
to
certain
Catholicks
that
this
Feast
should
be
observed
in
the
Church
.
This
which
is
only
intimated
here
is
at
large
explained
by
Ioh.
Diestemius
Blaerus
Prior
of
St.
Iames
in
Liege
,
where
these
things
happened
.
In
an
Hospital
hard
by
the
Town
he
tells
us
,
there
was
a
famous
Virgin
called
Iuliana
,
which
had
many
Extasies
and
Raptures
,
and
so
Prophetical
a
Spirit
as
to
discern
the
thoughts
and
intentions
of
her
Neighbours
Hearts
;
she
wrestled
with
Devils
,
discoursed
with
the
Apostles
,
and
wrought
many
Miracles
.
But
one
thing
peculiar
to
her
was
,
that
in
her
Prayers
she
almost
alwayes
saw
the
Moon
in
her
brightness
,
but
with
a
snip
taken
off
from
her
roundness
:
at
which
she
was
much
troubled
,
but
by
no
means
could
get
it
out
of
her
Phancy
.
At
last
God
was
pleased
to
reveal
it
to
her
,
that
the
Moon
signified
the
present
Church
,
and
that
fraction
the
want
of
one
solemnity
more
to
be
observed
in
it
:
upon
which
she
received
a
command
from
Heaven
to
proclaim
the
observation
of
this
solemnity
.
For
twenty
years
,
she
prayed
that
God
would
excuse
her
,
and
make
choice
of
a
more
worthy
person
;
but
none
being
found
she
communicates
it
to
Iohannes
de
Lausenna
,
and
he
to
Iacobus
de
Trecis
then
Arch-deacon
of
Liege
,
and
afterwards
,
Vrban
4.
But
although
all
the
persons
to
whom
it
was
communicated
highly
approved
it
;
yet
she
was
not
satisfied
till
(
one
of
her
Gossips
,
)
named
Isabella
,
after
a
whole
years
praying
for
it
had
the
same
thing
revealed
to
her
,
with
that
circumstance
,
that
this
Feast
had
alwayes
been
among
the
Secrets
of
the
B.
Trinity
,
but
now
the
time
was
come
that
it
should
be
published
to
the
World
;
and
she
in
one
of
her
extasies
saw
very
distinctly
all
the
heavenly
orders
upon
their
faces
,
supplicating
God
,
that
to
confirm
the
faith
of
Christians
;
this
day
might
be
speedily
observed
.
This
Isabella
was
so
much
intoxicated
by
this
Vision
,
saith
the
Author
,
that
out
of
the
abundance
of
her
spiritual
drunkenness
(
they
are
his
own
words
)
she
declared
she
would
promote
the
observing
this
Feast
,
although
the
whole
world
should
oppose
her
.
Which
(
we
may
well
think
)
Iuliana
rejoyced
to
hear
,
and
hence
forwards
they
joyned
counsels
to
advance
this
solemnity
.
Iuliana
gets
an
ignorant
young
Priest
to
draw
up
an
Office
for
it
,
and
while
he
writ
,
she
prayed
,
by
which
the
Office
was
so
well
composed
;
that
it
would
melt
(
saith
he
)
the
hardest
hearts
into
devotion
:
and
when
it
was
seen
by
Divines
,
they
said
it
was
not
written
by
man
,
but
inspired
by
God
himself
.
And
yet
when
Pope
Vrban
published
his
Bull
upon
the
credit
of
these
revelations
,
for
the
Celebration
of
this
Feast
,
he
appointed
Tho.
Aquinas
to
compose
an
Office
for
it
,
and
rejected
that
divine
Office
of
Iuliana
.
The
Epistle
of
Vrban
to
Eva
one
of
the
Nuns
of
Liege
,
and
a
companion
of
the
two
Virgins
is
still
extant
in
Diestemius
and
Binius
about
the
institution
of
this
Feast
of
Corpus
Christi
.
And
that
this
was
the
occasion
of
this
Festival
,
is
not
delivered
alone
by
Diestemius
,
but
by
Arnoldus
Bostius
and
Petrus
Praemonstratensis
,
by
Vignier
and
Molanus
,
(
as
Binius
confesseth
of
this
last
,
)
who
can
no
more
be
suspected
of
partiality
in
this
case
than
.
Diestemius
;
but
we
need
no
other
evidence
than
the
Popes
own
Bull.
Roman
Breviary
upon
the
eighth
of
May.
It
came
to
pass
that
among
the
Droves
of
Cattle
,
the
Bull
of
a
certain
inhabitant
wandred
from
the
rest
,
which
having
long
sought
for
,
they
found
in
the
entrance
of
a
Cave
.
And
when
one
shot
an
arrow
at
him
to
destroy
him
,
the
arrow
was
driven
back
again
to
him
that
shot
it
.
Which
thing
so
affrighted
them
all
,
that
they
durst
not
come
near
the
Cave
,
the
Sipontines
consult
their
Bishop
,
who
appointed
three
dayes
fasting
and
Prayer
to
seek
God
in
the
case
;
after
the
three
dayes
the
Arch-angel
Gabriel
admonisheth
the
Bishop
,
that
place
was
in
his
custody
,
and
by
that
act
he
shewed
,
that
they
ought
to
worship
God
there
in
remembrance
of
him
and
his
fellow
Angels
.
The
Bishop
and
people
go
accordingly
thither
,
and
they
find
the
place
already
formed
into
the
fashion
of
a
Temple
,
and
there
they
perform
divine
Offices
,
where
many
Miracles
were
afterwards
wrought
.
Not
long
after
Pope
Boniface
Dedicated
the
Church
of
St.
Michael
the
third
of
the
Calends
of
October
in
which
the
Church
celebrates
the
memory
of
all
Angels
,
but
this
day
is
consecrated
to
the
apparition
of
Michael
the
Arch-angel
.
Thus
far
the
5
or
6
Lessons
of
the
present
Roman
Breviary
,
whereby
we
understand
what
infallible
grounds
the
Church
of
Rome
proceeds
upon
in
all
her
definitions
and
observations
.
§
.
5.
And
is
it
not
a
hard
case
now
,
Roman
Church
?
Where
are
the
Visions
and
Revelations
ever
pleaded
by
us
in
any
matter
of
Doctrine
?
Did
we
never
discard
any
of
the
Roman
opinions
or
practices
upon
the
account
of
Revelations
made
to
Women
or
to
any
private
persons
?
Do
we
resolve
the
grounds
of
any
doctrine
of
ours
into
any
Visions
and
Extasies
?
have
we
any
Festivals
kept
upon
such
occasions
?
Do
we
collect
Fanatical
Revelations
,
and
set
them
out
with
comments
upon
them
,
as
Gonsalvus
Durantus
hath
done
those
of
St.
Bridgitt
?
Have
we
any
mother
Iuliana's
among
us
?
or
do
we
publish
to
the
world
the
Fanatick
Revelations
of
distempered
brains
as
Mr.
Cressy
hath
very
lately
done
,
to
the
great
honour
and
service
of
the
Roman
Church
,
the
sixteen
Revelations
of
Divine
Love
shewed
to
a
devout
servant
of
our
Lord
(
and
Lady
too
)
called
Mother
Juliana
?
We
have
,
we
thank
God
,
other
wayes
of
imploying
our
devout
retirements
,
than
by
reading
such
fopperies
as
those
are
.
Excellent
men
!
that
debarr
the
people
reading
the
Scriptures
in
their
own
tongue
,
and
instead
of
them
put
them
off
with
such
Fooleries
,
which
deserve
no
other
name
at
the
best
than
the
efforts
of
Religious
madness
.
Were
we
to
take
an
estimate
of
Christian
Religion
from
such
Raptures
and
Extasies
,
such
Visions
and
Entertainments
as
those
are
,
how
much
must
we
befool
our selves
to
think
it
sense
?
Did
ever
H.
N.
Iacob
Behmen
,
or
the
highest
Enthusiasts
talk
at
a
more
extravagant
rate
than
this
Iuliana
doth
?
As
when
she
speaks
of
our
being
beclosed
in
the
mid-head
of
God
,
ch.
49.
p.
112.
Ch.
5.
p.
12.
Ch.
46
p.
105.
and
in
his
meek-head
,
and
in
his
benignity
,
and
in
his
buxomness
,
though
we
feel
in
us
wrath
,
debate
,
and
strife
:
Of
being
substantially
united
to
God
;
and
that
,
God
is
that
goodness
which
may
not
be
wrath
,
for
God
is
not
but
goodness
:
our
soul
is
oned
to
him
,
unchangeable
goodness
;
and
between
God
and
our
soul
is
neither
wrath
nor
forgiveness
in
his
sight
,
for
our
soul
is
so
fulsomely
oned
to
God
of
his
own
goodness
,
that
between
God
and
our
soul
may
be
right
naught
.
in
mankind
that
shall
be
saved
is
comprehended
all
;
that
is
to
say
,
all
that
is
made
and
the
maker
of
all
;
for
in
man
is
God
,
and
God
is
all
,
and
he
that
loveth
thus
he
loveth
all
:
our
soul
is
so
deep
grounded
in
God
,
and
so
endlesly
treasured
that
we
may
not
come
to
the
knowing
thereof
,
till
we
have
first
knowing
of
God
;
which
is
the
maker
to
whom
it
is
oned
,
and
therefore
if
we
will
have
knowing
of
our
soul
,
and
commoning
,
and
dalliance
therewith
,
it
behooveth
to
seek
into
our
Lord
God
in
whom
it
is
inclosed
:
and
that
worshipful
City
that
our
Lord
Iesu
sitteth
in
,
it
is
our
sensuality
in
which
he
is
inclosed
;
and
our
kindly
substance
is
beclosed
in
Iesu
with
the
blessed
soul
of
Christ
,
resting
in
the
Godhead
:
and
notwithstanding
all
this
we
may
never
come
to
the
full
knowing
of
God
till
we
know
first
clearly
our
own
soul
;
for
into
the
time
that
it
is
in
the
full
mights
,
we
may
not
be
all
holy
;
and
that
is
,
that
our
sensuality
by
the
vertue
of
Christs
passion
be
brought
up
into
the
substance
,
with
all
the
profits
of
our
tribulation
,
that
our
Lord
shall
make
us
to
get
by
mercy
and
grace
.
I
had
in
party
touching
,
and
it
is
grounded
in
kind
;
that
is
to
say
,
our
reason
is
grounded
in
God
which
is
substantially
kindness
.
Afterwards
she
discourseth
of
three
properties
in
the
Holy
Trinity
,
of
the
Fatherhead
,
of
the
Motherhood
,
and
of
the
Lordship
,
and
she
further
saw
that
the
second
person
which
is
our
Mother
substantially
,
the
same
dear
worthy
person
is
now
become
our
Mother
sensual
;
for
we
be
double
of
Gods
making
,
substantial
and
sensual
.
We
may
justly
admire
what
esteem
Mr.
Cressy
had
of
that
Lady
to
whose
devout
retirements
he
so
gravely
commends
the
blasphemous
and
senseless
tittle
tattle
of
this
Hysterical
Gossip
.
It
were
endless
to
repeat
the
Canting
and
Enthusiastick
expressions
,
which
signifie
nothing
in
Mother
Iuliana's
Revelations
;
and
one
would
wonder
to
what
end
such
a
Book
were
published
among
us
,
unless
it
were
to
convince
us
of
this
great
truth
,
that
we
have
not
had
so
great
Fanaticks
and
Enthusiasts
among
us
,
but
they
have
had
greater
in
the
Roman
Church
.
And
by
this
means
they
may
think
to
prevail
upon
the
Fanaticks
among
us
,
by
perswading
them
,
that
they
have
been
strangely
mistaken
concerning
the
Church
of
Rome
in
these
matters
;
that
she
is
no
such
enemy
to
Enthusiams
and
Revelations
as
some
believe
;
but
that
in
truth
she
hath
not
only
alwayes
had
such
,
but
given
great
approbation
and
encouragement
to
them
.
So
that
among
all
their
visions
they
do
but
mix
some
that
confirm
their
particular
Doctrines
;
as
the
Visions
of
Iuliana
concerning
the
great
Worship
of
the
B.
Virgin
from
her
son
,
the
holy
Vernacle
at
Rome
,
and
such
like
fopperies
;
these
make
all
the
rest
very
acceptable
among
them
.
§.
6.
2.
That
which
they
account
the
most
perfect
way
of
life
,
Enthusiastick
persons
,
and
upon
the
credit
of
visions
and
revelations
,
and
the
highest
way
of
devotion
in
that
Church
is
meer
Enthusiasme
.
1.
That
the
Religious
orders
were
instituted
among
them
by
Enthusiastick
persons
upon
the
credit
of
their
visions
and
revelations
.
The
most
celebrated
orders
at
this
day
in
the
Roman
Church
are
the
Benedictines
,
Carthusians
,
Dominicans
,
Franciscans
and
Iesuites
,
and
if
I
can
prove
this
concerning
each
of
these
,
we
shall
see
how
much
Fanaticism
hath
contributed
to
the
support
of
the
Roman
Church
.
And
it
is
a
very
fair
way
towards
the
proof
of
it
,
that
Bellarmin
confesseth
concerning
the
four
first
and
that
of
Romoaldus
,
that
they
were
at
first
instituted
by
St.
Benedict
,
by
the
inspiration
of
the
Holy
Ghost
;
and
for
Ignatius
Loyola
if
he
do
not
appear
as
great
a
Fanatick
as
ever
hath
been
in
the
world
,
we
shall
be
contented
to
be
upbraided
with
the
charge
of
Fanaticism
among
us
.
It
is
observable
in
the
life
of
St.
Benedict
,
knowingly
ignorant
,
and
wisely
unlearned
:
he
might
as
well
have
said
ignorantly
learned
,
and
foolishly
wise
.
One
might
have
suspected
it
had
been
rather
hatred
of
his
Book
,
than
devotion
at
his
age
,
which
made
him
run
away
from
School
and
his
Fathers
house
;
but
one
of
his
Visions
in
his
Cave
makes
it
more
probable
there
was
some
other
occasion
of
it
.
But
however
away
he
goes
,
and
only
an
old
Nurse
with
him
,
and
he
requited
her
soon
for
it
,
for
he
by
his
Prayers
set
together
the
winnowing
Sieve
which
she
had
broken
in
pieces
,
which
was
after
hanged
up
before
the
doors
of
the
Church
to
the
Lombards
times
.
But
this
is
nothing
to
his
being
three
years
in
a
Cave
without
the
knowledge
of
any
but
St.
Roman
,
who
let
him
down
victuals
by
a
rope
and
a
Bell
;
and
the
Devil
owing
him
a
great
spight
,
threw
a
huge
stone
and
broke
the
Bell.
Here
he
lay
so
close
,
that
he
was
fain
to
be
discovered
by
a
vision
,
and
was
so
devout
that
he
had
forgotten
Easter
day
,
till
he
was
put
in
mind
of
it
by
the
person
,
who
by
a
vision
was
sent
to
him
:
and
was
so
little
like
a
man
that
the
shepherds
took
him
for
a
beast
lying
in
a
den
.
But
at
last
he
is
brought
to
light
,
and
found
to
be
a
wonderful
person
;
(
for
among
superstitious
people
,
ignorance
and
devotion
are
most
admired
together
)
and
now
many
are
sent
to
him
for
education
;
having
conquered
his
amorous
passions
by
rowling
himself
naked
among
thornes
and
nettles
:
which
thorns
a
long
time
after
St.
Francis
grafted
Roses
upon
,
Rose
water
is
made
which
is
sent
as
a
present
to
the
greatest
Princes
.
He
had
an
admirable
Sagacity
in
spying
Devils
;
black
Devil
which
led
away
a
Monk
from
Prayers
;
and
was
fain
to
pray
two
dayes
with
Pompeianus
and
Maurus
that
God
would
afford
them
the
Grace
to
see
him
too
:
and
at
last
Maurus
being
young
,
and
his
sight
good
,
saw
him
;
but
Pompeianus
being
older
and
wiser
could
not
.
However
St.
Bennet
sent
the
little
Devil
packing
with
a
stroke
of
his
rod
,
as
he
did
at
other
times
with
the
sign
of
the
cross
:
and
easily
caused
a
stone
to
be
lifted
up
whereon
the
Devil
sate
,
Germanus
Bishop
of
Capua
in
a
fiery
Circle
carryed
by
Angels
to
Heaven
;
divine
Essence
or
no
?
Virgin
Mary
did
it
,
Scripture
;
No
man
hath
seen
God
at
any
time
;
the
only
begotten
Son
of
the
Father
he
hath
revealed
him
.
As
though
that
were
intended
to
exclude
St.
Benedict
and
other
Founders
of
Religious
orders
and
not
rather
the
Patriarchs
,
Prophets
and
Apostles
who
came
not
near
them
in
Visions
and
Miracles
.
But
no
one
hath
handled
this
profound
question
with
that
care
and
accuracy
which
Angelus
de
Nuce
hath
done
,
intuitive
vision
,
by
which
the
divine
essence
is
seen
clearly
in
it self
immediately
,
and
not
in
any
created
image
:
the
Negative
he
grants
is
held
by
Aquinas
and
many
of
the
Schoolmen
:
but
yet
he
saith
,
many
Schoolmen
of
great
note
are
for
the
affirmative
,
and
he
deduces
many
arguments
to
prove
it
from
St.
Gregories
words
:
but
that
which
addes
most
weight
to
it
,
besides
the
number
of
authors
quoted
by
him
,
is
that
Vrban
8.
in
a
Bull
upon
the
feast
of
St.
Benedict
,
A.
D.
1632.
doth
expresly
assert
it
.
Ioh.
Bona
a
present
Cardinal
at
Rome
,
saith
,
that
St.
Benedict
was
rapt
up
into
the
third
Heavens
,
where
he
heard
the
Choire
of
Angels
,
and
saw
God
face
to
face
:
for
which
besides
Gregory
,
he
cites
St.
Bernard
,
Rupertus
Tuitiensis
,
Bonaventure
,
Dionysius
Carthusianus
,
Maximilian
Sandaeus
,
and
others
.
And
addes
to
this
as
extraordinary
a
thing
as
any
hath
been
yet
said
of
him
,
that
he
and
his
Sister
Scholastica
sung
very
distinctly
in
their
Mothers
Wombs
,
a
presage
(
saith
he
)
of
the
chearful
singing
of
their
Order
.
For
which
he
quotes
several
Authors
of
the
Benedictines
,
and
although
he
grants
it
may
be
suspected
,
because
it
doth
not
occurr
in
the
more
ancient
writers
,
yet
he
justifies
it
by
many
parellel
Stories
.
These
things
are
enough
for
St.
Benedicts
Enthusiasme
.
St.
Romoaldus
was
as
happy
as
St.
Benedict
in
his
ignorance
.
For
as
Petrus
Damiani
reports
in
his
life
,
Holy
Ghost
,
Petrus
Damiani
;
and
being
led
by
the
Divine
Spirit
to
the
top
of
a
Mountain
,
in
his
sleep
he
saw
Ladders
reaching
from
thence
to
Heaven
,
and
a
great
many
Monks
going
up
to
Heaven
upon
them
.
A
divine
vision
indeed
!
and
he
meeting
with
Maldulus
who
by
great
fortune
had
the
same
vision
,
they
presently
agreed
about
erecting
a
Monastery
there
.
If
the
order
of
Carthusians
did
not
begin
upon
the
story
of
the
Doctor
of
Paris
speaking
those
dreadful
words
after
his
death
,
which
is
delivered
,
say
the
defenders
of
it
,
by
sixty
authors
of
the
Roman
Church
;
had
a
vision
of
Gods
building
a
house
of
seven
stars
conducting
them
,
la
grand
Chartreuse
,
from
whence
the
whole
order
hath
taken
its
name
.
The
Carmelites
have
an
especial
vision
of
Simon
Stock
,
wherein
the
B.
Virgin
upon
his
devout
prayers
to
her
appeared
with
the
habit
in
her
hand
,
which
she
would
have
them
wear
,
with
a
promise
greater
than
ever
her
son
made
,
whosoever
dyed
in
that
habit
,
should
not
perish
by
everlasting
flames
.
§
.
7.
But
S.
Francis
and
S.
Dominick
were
the
persons
whom
Innocent
the
third
saw
in
a
Vision
supporting
the
tottering
Fabrick
of
the
Lateran
Church
;
Orders
founded
in
Fanatisism
.
whereby
he
understood
what
Props
and
Supporters
those
two
Orders
would
be
to
the
Church
of
Rome
.
two
great
lights
of
Heaven
,
two
Trumpets
of
Moses
,
the
two
Cheru●ims
,
(
or
rather
the
two
Calves
of
Dan
and
●ethel
,
)
the
two
breasts
of
the
Spouse
,
the
two
Olive
branches
,
two
Candlesticks
,
the
two
Witnesses
;
almost
all
the
noted
two's
of
the
Bible
,
but
the
two
Thieves
,
and
the
two
Testaments
;
and
these
,
as
will
appear
presently
,
were
in
no
great
esteem
among
them
.
But
S.
Francis
got
the
start
of
the
other
;
for
(
if
a
Canonized
Saint
may
be
believed
upon
his
Oath
)
Bonaventure
did
publickly
swear
at
Paris
,
Christ
did
reveal
it
to
him
,
that
S.
John
(
Apocalyps
.
7.
2.
)
by
the
Angel
ascending
from
the
East
having
the
seal
of
the
living
God
,
meant
no
other
than
S.
Francis
.
And
therefore
that
is
the
Motto
placed
under
his
Picture
;
and
is
applyed
the
same
way
by
Pope
Leo
the
tenth
.
Alcoran
of
the
Franciscans
,
nor
the
declared
enemies
of
those
Orders
,
to
represent
S.
Francis
by
but
only
take
the
account
given
of
him
by
persons
of
greatest
reputation
in
the
Roman-Church
.
Cardinal
Vitriaco
,
who
saith
,
a
simple
and
illiterate
man
.
Cardinal
Bonaventure
is
received
as
the
most
approved
Writer
of
his
life
;
and
he
describes
him
as
an
ignorant
Enthusiast
;
being
bred
a
kind
of
Woollen
draper
,
as
appears
by
the
selling
his
Cloth
and
his
Horse
at
Foligno
,
Dreams
and
Visions
,
swallowed
up
in
God
,
as
Bonaventures
expression
is
,
and
his
soul
melted
at
the
sight
of
Christ
;
and
was
so
tender
hearted
to
the
poor
,
that
he
sometimes
put
off
his
clothes
to
give
them
,
sometimes
unript
them
,
sometimes
cut
them
in
pieces
,
I
suppose
that
he
might
give
to
the
more
.
All
this
while
he
had
no
Teacher
but
Christ
,
and
learnt
all
by
inspiration
,
but
went
besides
himself
at
hearing
the
voice
come
from
a
Crucifix
(
as
any
one
almost
would
have
done
)
and
it
seems
he
was
not
well
recovered
when
he
came
from
the
Cave
,
for
the
people
flocked
about
him
as
a
mad
man
,
and
gave
him
the
common
Civility
to
such
persons
of
dirt
and
stones
:
and
his
Father
entertained
him
with
dark
rooms
and
chains
,
as
the
fittest
for
him
,
whom
neither
words
nor
blows
could
bring
to
himself
.
But
finding
no
amendment
,
he
made
him
renounce
his
Patrimony
,
and
so
discharged
him
,
drunk
in
the
Spirit
,
casting
away
his
very
Breeches
,
and
being
stark
naked
before
them
all
,
said
thus
to
his
Father
,
Hitherto
I
called
thee
Father
on
earth
;
but
hence
forward
I
can
securely
say
,
Our
Father
which
art
in
Heaven
.
As
though
his
duty
to
God
and
his
Parents
had
been
inconsistent
.
The
Bishop
,
in
whose
presence
all
this
was
done
,
gave
order
to
have
his
nakedness
covered
,
highly
admiring
his
zeal
;
and
he
no
sooner
had
got
some
rags
about
him
,
but
he
falls
to
makeing
Crucifixes
in
Mortar
with
his
own
hands
,
as
Children
do
Babies
in
the
dirt
.
In
this
height
of
Fanaticism
he
goes
about
,
and
preaches
to
the
people
,
whose
words
pierced
their
hearts
,
much
sooner
than
sense
and
reason
would
have
done
;
and
he
soon
brought
the
superstitious
and
ignorant
multitude
to
a
great
admiration
of
him
,
for
his
very
way
of
saluting
the
people
,
he
pretended
,
he
had
by
revelation
.
At
last
one
Bernard
joyns
with
him
,
but
S.
Francis
tells
him
,
They
must
seek
God
for
direction
what
to
do
;
and
after
prayers
,
he
being
a
great
worshipper
of
the
Trinity
,
in
honour
to
it
opens
the
Gospel
three
times
,
and
the
first
three
sentences
he
met
with
,
were
to
be
the
rule
of
their
Order
:
their
second
Brother
was
F.
Gyles
,
who
though
an
Idiot
and
a
simple
man
,
was
full
of
God
,
as
he
saith
,
and
had
so
many
extasies
and
raptures
that
he
seemed
to
live
rather
among
Angels
than
men
.
One
day
when
S.
Francis
was
alone
in
a
solitary
place
,
He
fell
into
an
extasie
of
joy
,
and
had
full
assurance
of
the
remission
of
his
sins
;
and
being
transported
beyond
himself
,
he
was
catched
up
into
a
wonderful
light
,
wherein
his
mind
being
inlarged
,
he
foresaw
all
that
should
come
to
pass
concerning
his
Order
.
His
number
being
increased
,
but
in
the
night
he
saw
a
Palm
growing
between
his
feet
into
a
goodly
Tree
;
which
he
wisely
interpreting
to
be
S.
Francis
,
sent
for
him
,
and
promised
him
fair
things
,
and
upon
the
other
Vision
of
his
supporting
the
Lateran
Church
,
he
approves
his
Rule
,
and
establishes
his
Order
.
And
his
whole
life
afterwards
was
agreeable
to
this
beginning
〈◊〉
and
the
Rule
of
his
Order
he
called
,
The
Book
of
life
,
the
hope
of
salvation
,
the
marrow
of
the
Gospel
,
the
ladder
of
Heaven
,
the
key
of
Paradise
,
the
Eternal
Covenant
.
Let
any
Fanaticks
be
produced
among
us
,
(
though
we
are
far
from
looking
on
them
as
the
supporters
of
our
Church
)
who
have
exceeded
S.
Francis
in
their
actions
or
expressions
.
Francis
,
That
it
was
not
dictated
,
or
composed
by
the
wisdom
of
man
,
but
by
God
himself
;
nay
,
every
word
therein
was
inspired
by
the
Holy
Ghost
,
which
,
she
saith
likewise
,
of
all
the
other
Rules
of
Religious
Orders
.
What
horrible
blasphemy
is
this
,
which
is
so
solemnly
approved
in
the
Church
of
Rome
for
divine
Revelations
?
But
lest
Dominicus
should
seem
to
come
behind
S.
Francis
in
●●sions
,
That
it
was
revealed
to
him
in
a
Vision
,
that
Christ
was
just
coming
to
destroy
the
world
for
the
wickedness
of
it
,
and
his
Mother
stopt
him
,
and
told
him
she
had
two
servants
would
reform
it
,
whereof
himself
was
one
,
and
Christ
approved
of
him
,
as
one
that
would
do
his
work
,
but
his
companion
he
did
not
know
,
till
he
met
S.
Francis
,
and
so
they
embraced
one
another
.
Which
Vision
out
of
his
great
humility
S.
Francis
reported
,
having
it
from
the
others
own
mouth
.
I
shall
not
insist
on
any
more
of
Dominicus
,
nor
on
the
blasphemous
Images
set
up
in
S.
Marks
Church
at
Venice
,
By
him
we
go
to
Christ
;
the
other
of
Dominicus
with
this
,
but
by
him
we
go
easier
to
Christ
;
but
I
shall
proceed
to
their
followers
,
among
whom
we
meet
with
one
of
the
most
blasphemous
pieces
of
Enthusiasm
the
world
hath
ever
known
.
§
.
8.
For
which
we
are
to
understand
that
in
the
beginning
of
the
thirteenth
Century
one
Almaricus
a
Student
in
Paris
was
suspected
for
some
dangerous
Opinions
,
Meadicant
Fryers
.
for
which
he
was
sentenced
to
recant
;
That
every
person
of
the
Trinity
had
his
successive
time
of
ruling
the
world
;
In
which
the
use
of
Sacraments
was
to
cease
,
and
all
internal
administrations
,
and
every
one
then
was
to
be
saved
by
the
inspiration
and
inward
grace
of
the
Holy
Ghost
,
without
any
external
actions
.
They
so
highly
extolled
Love
,
that
what
would
have
been
a
sin
without
it
,
they
thought
to
be
nothing
with
it
;
as
Fornication
,
Adultery
,
&c.
and
promised
impunity
to
the
women
with
whom
they
committed
these
things
,
because
they
said
God
was
only
good
,
and
not
just
.
That
these
were
their
opinions
,
King
of
France
,
Bishop
and
Vniversity
of
Paris
,
though
they
had
spread
very
far
abroad
,
and
with
a
great
deal
of
secrecy
,
yet
by
the
fraud
and
artifice
of
one
imployed
among
them
,
who
pretended
to
revelations
and
the
Spirit
as
highly
as
they
could
do
,
they
were
convicted
,
condemned
,
and
some
of
them
executed
.
Notwithstanding
which
severity
about
fifty
years
after
this
came
forth
a
Book
with
the
Title
of
Evangelium
aeternum
,
or
the
Eternal
Gospel
published
by
the
Mendicant
Fryers
,
and
supposed
to
be
written
by
Iohannes
de
Parma
about
A.
D.
1254.
who
was
General
of
the
Franciscan
Order
;
but
the
Book
was
received
and
defended
by
both
Orders
,
as
will
presently
appear
.
But
it
will
be
first
necessary
to
consider
what
the
doctrines
are
,
which
are
contained
in
this
Book
;
and
if
ever
there
were
higher
Fanaticism
than
is
therein
,
or
rather
greater
blasphemies
,
let
them
have
leave
to
triumph
.
The
most
perfect
account
we
have
of
it
,
Nicol
.
Eymericus
,
who
was
himself
an
Inquisitor
,
and
tells
us
these
Heresies
or
Errors
are
contained
in
it
.
1.
That
the
doctrine
of
Abbot
Ioachim
(
a
great
Fanatick
)
excelled
the
doctrine
of
Christ
,
2.
That
the
Gospel
of
Christ
is
not
the
Gospel
of
the
Kingdom
,
and
therefore
is
not
edifying
.
3.
That
the
New
Testament
is
to
be
evacuated
,
or
lose
its
force
,
as
the
Old
hath
already
.
4.
That
the
New
Testament
shall
not
remain
in
force
above
six
years
longer
;
viz.
to
A.
D.
1260.
5.
That
they
which
shall
live
beyond
that
time
,
shall
be
in
the
state
of
perfection
.
6.
That
the
Gospel
of
Christ
shall
give
way
to
another
Gospel
,
and
so
instead
of
the
Priesthood
of
Christ
,
another
Gospel
shall
succeed
.
7.
That
no
simple
man
is
fit
to
instruct
men
in
spiritual
and
eternal
things
,
but
they
that
walk
barefoot
.
8.
That
although
God
afflict
the
Iews
in
this
world
,
yet
he
will
save
them
,
though
they
remain
in
Iudaism
,
and
will
in
the
end
deliver
them
from
all
the
opposition
of
men
,
remaining
such
as
they
are
.
9.
That
the
Church
hath
not
yet
brought
forth
Children
,
nor
will
do
before
the
end
of
the
temporal
reign
:
which
shall
be
after
six
years
;
and
by
this
we
are
to
understand
,
that
the
Christian
Religion
,
which
hath
brought
forth
many
called
to
the
faith
of
Christ
,
is
not
the
Church
.
10.
That
the
Gospel
of
Christ
brings
no
man
to
perfection
.
11.
That
the
Gospel
of
the
Holy
Ghost
coming
,
or
Ioachims
work
obtaining
(
called
the
Everlasting
Gospel
or
of
the
Holy
Ghost
)
the
Gospel
of
Christ
shall
be
done
away
.
12.
That
no
man
in
Religious
Orders
is
bound
to
expose
his
life
for
defence
of
the
faith
,
or
preserving
the
worship
of
Christ
,
but
other
men
are
.
13.
That
as
when
Iohn
Baptist
came
,
the
things
that
were
before
must
needs
be
confuted
,
because
of
new
things
coming
in
their
place
;
so
when
the
time
of
the
Holy
Ghost
shall
come
,
or
the
third
state
of
the
world
,
the
things
that
were
before
must
be
confuted
,
for
the
sake
of
the
New
which
are
to
come
;
from
whence
it
must
be
understood
,
that
the
New
Testament
must
be
refuted
,
and
the
old
cast
away
.
14.
That
Christ
and
his
Apostles
were
not
perfect
in
the
contemplative
life
.
15.
That
the
Order
of
the
Clergy
shall
perish
;
but
one
of
a
Religious
Order
shall
be
perferred
above
all
in
dignity
and
honour
;
and
that
as
the
authority
under
the
Father
was
committed
to
one
of
the
married
order
,
so
under
the
Holy
Ghost
to
one
or
some
of
the
order
of
Monks
.
16.
That
those
who
are
over
the
Colledges
of
Monks
,
ought
in
those
dayes
to
think
of
departing
from
the
Seculars
,
and
prepare
themselves
to
return
to
the
ancient
people
of
the
Iews
.
17.
That
the
Preachers
which
shall
be
in
the
last
state
of
the
world
,
shall
be
of
greater
dignity
and
authority
,
than
the
Preachers
of
the
Primitive
Church
.
18.
That
the
Preachers
and
Doctors
of
Religious
Orders
,
when
they
shall
be
infested
by
the
Clergy
,
shall
go
over
to
the
Infidels
;
and
it
is
to
be
feared
,
lest
they
go
thither
for
that
end
to
bring
them
in
battel
against
the
Roman
Church
,
according
to
the
doctrine
of
S.
Iohn
,
Apocalyps
.
15.
These
may
suffice
out
of
twenty
seven
,
to
let
the
world
know
,
where
the
height
of
Blasphemy
and
Fanaticism
was
first
hatched
;
and
no
one
could
imagine
,
that
any
who
had
the
face
or
name
of
Christians
should
own
these
things
;
yet
they
came
from
those
excellent
and
inspired
persons
of
the
newly
founded
Religious
Orders
.
And
if
it
had
not
been
for
the
mortal
hatred
that
then
was
between
the
University
of
Paris
,
and
the
Mendicant
Fryers
(
who
usurped
the
Professors
places
in
the
Vniversity
against
their
will
)
God
knows
how
far
this
doctrine
might
have
prevailed
without
the
least
censure
.
For
the
Popes
were
extreamly
partial
to
the
Fryers
,
and
would
hear
no
ill
of
them
;
they
now
finding
them
their
most
useful
instruments
in
all
their
quarrels
with
Princes
,
Matth.
Paris
relating
the
Story
of
the
quarrels
between
the
University
and
the
Fryers
,
tells
,
That
though
the
King
and
the
City
were
for
preserving
the
priviledges
of
the
Vniversity
;
yet
the
Fryers
being
at
the
Popes
devotion
,
and
doing
them
a
great
deal
of
service
,
were
more
acceptable
in
the
Court
of
Rome
,
and
therefore
got
the
better
of
the
Vniversity
.
Nay
,
so
zealous
was
Alexander
the
fourth
in
the
cause
of
the
Fryers
against
the
Vniversity
,
that
in
the
six
years
of
his
Popedom
,
he
sent
out
near
forty
Bulls
against
the
Vniversity
,
of
which
not
one
now
appears
in
the
Bullarium
:
but
most
of
them
are
preserved
in
that
accurate
Preface
before
the
Works
of
Gul.
de
Sancto
Amore
the
zealous
Defender
of
the
Vniversity
against
the
encroachments
of
the
Fryers
,
which
were
(
saith
Matthew
Paris
)
preached
,
read
and
taught
by
the
Fryers
:
and
were
put
together
by
them
in
a
Book
called
Evangelium
aeternum
,
and
taken
,
(
saith
he
)
chiefly
out
of
the
Books
of
Abbot
Joachim
;
that
the
Book
was
composed
by
the
Fryers
,
and
that
the
Divines
of
Paris
by
some
art
got
a
Copy
of
it
,
and
extracted
some
Heads
out
of
it
,
which
were
contrary
to
faith
:
and
upon
that
(
as
Du
Bouley
saith
)
they
caused
it
to
be
burnt
publickly
at
Paris
.
Gul.
de
Sancto
Amore
,
That
he
had
seen
no
small
part
of
that
Book
;
and
he
had
heard
that
it
doth
in
all
contain
more
than
the
Bible
;
and
therein
,
he
saith
,
it
is
taught
,
that
the
Sacraments
of
the
Church
are
nothing
,
that
the
Gospel
of
Christ
is
not
the
true
Gospel
;
and
that
the
Book
it self
is
the
Gospel
of
the
Holy
Ghost
,
and
the
everlasting
Gospel
;
and
that
the
Gospel
of
Christ
should
be
preached
but
for
five
years
to
come
;
that
then
men
shall
have
another
Rule
of
life
,
and
the
Church
shall
be
otherwise
managed
.
Which
,
saith
he
,
is
execrable
and
abominable
to
be
spoken
.
But
not
content
with
bare
preaching
against
them
,
he
writ
a
very
smart
Book
in
the
name
of
the
Vniversity
of
Paris
,
de
periculo
novissimorum
temporum
,
of
the
dangers
of
the
last
times
,
wherein
he
doth
at
large
set
forth
the
hypocrisie
,
idleness
,
flattery
and
baseness
of
the
Fryers
;
but
coming
to
shew
the
near
approach
of
the
dangers
he
mentions
,
he
saith
,
It
is
now
fifty
five
years
(
for
about
that
time
Almaric
broached
his
doctrine
)
that
some
have
endeavoured
to
change
the
Gospel
of
Christ
into
another
Gospel
,
which
they
said
would
be
better
,
more
perfect
and
worthy
,
which
they
call
the
Gospel
of
the
Holy
Ghost
,
or
the
everlasting
Gospel
;
which
will
by
its
coming
turn
the
Gospel
of
Christ
out
of
doors
;
as
,
saith
he
,
we
are
ready
to
prove
,
out
of
that
cursed
Gospel
;
and
a
little
after
he
adds
,
That
this
Everlasting
Gospel
was
publickly
explained
at
Paris
,
A.
D.
1254.
from
whence
it
is
certain
,
that
it
would
be
preached
,
unless
there
were
some
other
thing
which
hindered
.
And
afterwards
he
saith
,
That
in
that
Book
,
this
Everlasting
Gospel
is
said
to
exceed
the
Gospel
of
Christ
,
as
much
as
the
light
of
the
Sun
doth
that
of
the
Moon
,
or
the
Kernel
doth
the
Shell
.
This
Book
of
his
extreamly
incensed
the
Fryers
,
and
they
presently
sent
informations
against
him
to
the
Pope
;
and
by
their
interest
got
his
Book
to
be
condemned
and
burnt
publickly
before
the
Pope
and
the
Court
at
Anagnia
,
and
afterwards
at
Paris
:
to
which
purpose
the
Pope
published
a
Bull
,
and
denounced
the
sentence
of
excommunication
against
any
who
should
presume
to
defend
it
:
and
the
Write
of
it
was
deprived
of
his
Ecclesiastical
Promotions
and
banished
France
,
Gul.
de
S.
Amore
resolved
to
stand
it
out
,
and
answered
all
their
objections
,
and
persisted
still
in
the
accusation
of
that
horrible
Book
:
and
at
last
prevailed
so
much
,
that
the
Pope
was
fain
to
condemn
the
Evangelium
aeternum
together
with
S.
Amours
Book
;
but
it
appears
how
unwillingly
he
did
it
,
by
his
carriage
in
it
,
which
is
related
by
Matth.
Paris
;
he
condemned
the
other
Book
solemnly
,
and
caused
the
sentence
to
be
publickly
executed
;
but
he
gave
order
that
this
Book
should
be
secretly
burnt
,
and
as
much
as
might
be
without
any
offence
to
the
Fryers
.
Lo
here
the
true
zeal
of
the
Head
of
the
Church
!
A
Book
only
writ
against
the
Mendicant
Fryers
is
condemned
as
impious
,
wicked
,
execrable
,
and
what
not
,
in
the
Bull
against
it
;
and
a
Book
against
Christian
Religion
in
the
highest
manner
hardly
procured
to
be
condemned
;
and
when
it
is
,
with
great
fear
of
displeasing
the
Authors
and
approvers
of
it
.
And
since
that
time
,
they
have
been
very
careful
to
suppress
the
least
mention
of
the
latter
,
but
very
forward
to
set
forth
the
other
.
For
in
the
Roman
Bullarium
,
S.
Amours
Book
is
set
forth
at
large
;
Christian
Religion
!
And
therefore
S.
Amour
said
well
in
the
University
of
Paris
before
they
went
,
That
it
was
to
no
purpose
to
go
about
to
procure
the
condemning
that
Book
at
Rome
,
where
it
had
so
many
Favourers
;
the
design
of
it
being
to
advance
the
honour
of
Religious
Orders
,
though
to
the
overthrow
of
the
Gospel
of
Christ
.
It
is
well
these
things
were
written
and
preserved
by
Writers
of
their
own
Church
,
and
persons
of
the
same
Age
(
out
of
whom
only
I
have
given
account
of
them
)
for
otherwise
according
to
their
usual
Method
of
confuting
things
which
do
not
please
them
,
they
would
be
denyed
with
a
mighty
confidence
,
and
the
world
should
be
told
,
that
these
are
only
the
Lyes
and
Forgeries
of
Hereticks
.
But
these
are
to
their
shame
preserved
in
their
own
Books
,
and
we
can
shew
them
the
very
words
,
if
occasion
requires
it
.
§
.
9.
Yet
we
are
not
to
think
,
Abbot
Ioachims
Writings
,
Petrus
Iohannis
de
Oliva
a
great
Disciple
of
Ioachims
,
as
Guido
Carmelita
,
Alphonsus
a
Castro
,
and
Franciscus
Pegna
affirm
.
All
the
difference
saith
Alphonsus
,
spiritual
State
to
commence
from
the
founding
the
Benedictine
Order
,
but
Petrus
Iohannis
would
have
it
begin
only
from
S.
Francis
:
Which
State
,
began
with
the
Franciscan
Order
,
when
the
Angel
of
Christ
,
that
is
,
did
set
his
mark
upon
all
his
Souldiers
;
and
that
S.
Francis
appeared
as
Christ
did
with
his
wounds
upon
him
.
For
we
are
to
understand
,
that
S.
Francis
in
one
of
his
Visions
upon
the
very
day
of
the
exaltation
of
the
Cross
,
had
the
same
bleeding
wounds
on
his
hands
,
feet
and
side
,
which
Christ
had
upon
the
Cross
,
and
carried
them
for
two
years
together
before
his
death
;
and
lest
this
should
be
suspected
,
Pope
Alexander
the
fourth
preached
it
in
S.
Bonaventures
hearing
,
that
himself
saw
them
,
as
the
sixth
Lesson
on
S.
Francis
day
in
the
Roman
Breviary
,
Maria
Visitationis
,
Spain
,
Italy
and
the
East
Indies
,
that
she
seemed
to
be
a
fit
match
for
S.
Francis
.
And
she
out-did
him
in
the
number
of
her
wounds
,
for
she
had
thirty
two
upon
her
head
,
caused
by
Christs
putting
his
Crown
of
Thorns
upon
her
,
and
in
her
hands
,
and
●eet
,
and
side
,
they
were
as
exact
as
in
St.
Francis
,
she
made
no
difficulty
of
shewing
them
,
if
her
Confessor
bid
her
,
but
never
otherwise
;
lest
she
should
seem
too
much
to
glory
in
the
honour
which
Christ
had
done
her
.
This
Confessor
was
no
less
a
man
,
than
Ludovicus
Granatensis
,
a
man
highly
commended
for
learning
and
piety
,
who
as
verily
believed
them
,
as
Pope
Alexander
did
those
of
S.
Francis
.
One
day
in
the
Week
she
laid
raggs
to
her
wounds
,
upon
which
the
print
of
the
wounds
was
made
.
These
rags
with
incredible
devotion
,
saith
the
Writer
of
the
Story
,
were
sent
to
the
Pope
himself
,
and
to
the
greatest
and
most
religious
persons
in
all
parts
,
by
whom
they
were
received
with
great
Veneration
.
And
when
he
was
Inquisitor
in
Sicily
,
he
saith
,
he
saw
many
of
them
with
her
Picture
,
and
a
Book
of
her
life
and
eminent
sanctity
by
a
person
of
great
authority
,
which
were
preserved
as
precious
things
by
the
Vice-roy's
Lady
.
But
this
is
nothing
to
Gregory
the
thirteenth
then
Pope
,
who
writ
a
Letter
of
encouragement
to
her
,
to
go
on
in
the
same
way
of
sanctity
she
had
begun
.
She
had
been
examined
by
the
Inquisition
,
and
her
wounds
were
allowed
by
them
after
diligent
search
:
But
at
last
they
found
what
she
aimed
at
,
which
was
the
Revolt
of
Portugall
from
Spain
;
which
being
once
suspected
,
she
is
brought
before
the
Inquisition
,
and
her
Sanctity
is
condemned
,
her
wounds
declared
to
be
a
meer
Imposture
,
being
artificially
made
by
red
Lead
,
and
her self
sentenced
by
the
Inquisitors
to
a
very
severe
pennance
all
her
dayes
Decemb.
8.
A.
D.
1588.
I
suppose
,
my
Adversary
having
been
upon
the
place
,
hath
often
heard
the
truth
of
this
;
but
if
he
doubts
it
,
Ludovicus
a
Paramo
.
By
which
it
is
very
easie
to
ghess
what
it
is
,
which
gives
and
preserves
the
reputation
of
these
things
in
the
Roman
Church
;
for
if
this
Saint
had
dyed
before
her
design
brake
forth
,
we
might
have
heard
of
her
wounds
in
the
Roman
Breviary
,
as
well
as
those
of
St.
Francis
,
and
a
Festival
might
have
been
kept
in
commemoration
of
her
sanctity
,
and
her self
as
religiously
invocated
as
the
rest
of
the
Popes
making
.
But
supposing
Pope
Alexander
the
fourths
authority
prevailed
so
much
upon
the
people
,
to
believe
that
S.
Francis
had
the
same
wounds
which
Christ
had
,
&c.
No
wonder
then
,
it
should
be
written
in
the
Book
called
,
The
Flowers
of
S
Francis
,
that
those
only
were
saved
by
the
blood
of
Christ
,
who
lived
before
S.
Francis
;
but
all
that
followed
,
were
redeemed
by
the
blood
of
S.
Francis
.
No
wonder
,
this
Petrus
Iohannis
made
the
Rule
of
S.
Francis
,
to
be
the
very
same
with
the
Gospel
,
and
that
which
Christ
and
his
Apostles
lived
by
:
of
which
S.
Francis
was
the
greatest
observer
next
to
Christ
and
his
Mother
;
and
that
as
Christ
when
he
was
to
reform
the
world
chose
twelve
Apostles
;
so
S.
Francis
had
twelve
Brethren
,
by
whom
the
Evangelical
Order
was
founded
;
that
those
who
opposed
this
Order
,
were
the
carnal
persecuting
Clergy
,
in
whom
the
Seat
of
the
Beast
is
much
more
,
than
in
the
people
;
that
in
the
time
of
this
Mystical
Antichrist
,
the
Carnal
Church
shall
oppose
the
doctrine
,
life
and
zeal
of
the
Saints
,
and
burn
as
it
were
with
fire
against
them
;
but
it
shall
be
dryed
up
from
all
spiritual
Wisdom
,
and
Grace
,
and
the
riches
of
Christ
,
and
be
exposed
to
errors
and
delusion
as
it
was
with
the
Iews
and
Greeks
.
Those
who
will
not
take
the
pains
to
see
how
faithfully
I
have
translated
these
words
out
of
Eymericus
,
would
imagine
I
have
borrowed
some
of
the
canting
language
of
the
modern
Quakers
.
But
he
goes
on
:
saying
,
That
as
Vasthi
the
Queen
being
cast
off
from
the
Kingdom
and
Marriage
of
Ahassuerus
,
the
humble
Esther
was
chosen
to
succeed
in
her
place
,
and
the
King
made
a
great
Feast
to
his
Princes
and
Servants
:
so
in
this
last
state
of
the
Church
,
the
adulterous
Babylon
,
the
carnal
Church
being
rejected
,
the
spiritual
Church
must
be
exalted
,
and
a
great
and
spiritual
Feast
be
kept
to
celebrate
these
Nuptials
with
,
that
under
the
Mystical
Antichrist
,
there
shall
be
overturnings
and
commotions
,
by
which
the
Carnal
Church
shall
be
terribly
stirred
up
and
moved
against
the
Evangelical
Spirit
of
Christ
;
but
that
,
the
Whore
of
Babylon
,
the
Carnal
Church
shall
fall
;
in
which
time
the
Saints
shall
preach
,
saying
,
from
this
time
it
is
no
longer
the
Church
of
Christ
,
but
the
Synagogue
of
Satan
,
and
the
Habitation
of
Devils
,
which
before
said
in
the
pride
of
her
heart
,
I
sit
as
a
Queen
in
great
honour
and
glory
,
I
rule
over
my
Kingdom
,
I
sit
at
ease
,
I
am
no
Widow
,
i.
e.
I
have
Bishops
and
Kings
on
my
side
:
that
,
the
Roman
Church
is
that
great
Whore
spoken
of
in
the
Revelations
,
which
hath
committed
fornication
with
this
world
,
having
departed
from
the
worship
,
and
sincere
love
,
and
the
delights
of
Christ
her
Spouse
;
and
embraced
the
world
,
the
riches
and
pleasures
of
it
,
and
the
Devil
,
and
Kings
,
and
Princes
,
and
Prelates
,
and
all
the
lovers
of
this
world
.
That
,
the
Teachers
of
this
spiritual
State
,
are
more
properly
the
Gates
to
lead
men
into
the
wisdom
of
Christ
,
than
the
Apostles
themselves
.
These
things
are
expresly
delivered
concerning
the
doctrine
of
this
Franciscan
Fryer
by
the
Inquisitor
Eymericus
;
I
know
,
Wadding
in
his
Franciscan
Annals
to
preserve
the
reputation
of
his
Order
,
Vatican
Library
both
as
to
order
and
words
;
which
is
though
to
have
been
brought
from
Avignon
to
Rome
,
where
he
was
made
Inquisitour
General
by
Gregory
11.
A.
D.
1358.
But
it
is
not
denyed
by
Wadding
or
others
,
that
the
Beguini
and
Fratricelli
,
the
Beguardi
and
others
were
his
followers
;
and
we
shall
find
so
great
an
agreement
in
their
opinions
,
that
it
would
be
strange
they
should
be
accounted
the
Disciples
of
any
other
.
Petrus
Iohannis
a
Franciscan
Fryer
,
who
published
by
Writing
and
Preaching
a
great
many
Errours
and
Heresies
in
the
same
Province
,
and
drew
many
after
him
,
who
had
spread
themselves
over
France
,
Italy
,
Germany
,
and
other
places
,
and
continued
in
his
time
,
being
daily
searched
for
,
condemned
by
the
Inquisitours
.
They
all
agreed
that
their
doctrine
was
from
God
by
immediate
inspiration
;
and
that
all
the
writings
of
Petrus
Johannis
were
revealed
to
him
from
the
Lord
and
that
he
had
declared
this
to
some
of
his
Friends
;
that
he
was
so
great
a
Doctor
that
from
the
time
of
the
Apostles
and
Evangelists
,
there
have
been
none
greater
than
he
in
Learning
and
Holiness
:
and
that
his
writings
,
theirs
only
excepted
(
wherein
they
fell
short
of
the
former
Sect
)
were
the
most
useful
to
the
Church
.
§
.
10.
Their
doctrines
may
be
reduced
to
these
four
heads
,
1.
Their
Doctrine
of
Evangelical
poverty
;
about
which
they
said
,
That
our
Lord
Iesus
Christ
as
man
,
and
his
Apostles
had
nothing
in
proper
,
or
in
common
,
because
they
were
perfectly
poor
in
this
world
;
and
that
this
is
perfect
Evangelical
poverty
;
but
the
enjoying
any
thing
though
in
common
takes
off
from
the
perfection
of
it
;
and
that
the
Apostles
themselves
could
not
without
sin
have
any
property
in
any
thing
,
and
that
it
is
Heresie
to
say
otherwise
;
therefore
the
rule
of
St.
Francis
prescribing
this
poverty
was
that
which
Christ
observed
and
prescribed
to
his
Apostles
,
and
was
the
same
with
the
Gospel
of
Christ
,
and
therefore
whosoever
addes
to
it
,
or
takes
from
it
(
be
it
the
Pope
himself
)
he
is
a
Heretick
in
so
doing
:
on
which
account
they
condemned
Iohn
22.
and
all
the
Prelates
and
Fryers
for
Heresie
,
who
opposed
this
Doctrine
.
For
we
are
not
to
imagine
a
Doctrine
so
contrary
to
the
beloved
interests
of
the
Roman
Church
,
should
escape
opposition
:
nay
it
was
so
far
from
it
,
that
it
immediately
caused
a
breach
in
their
own
order
.
Papirius
Massonus
well
observes
from
Petrarch
,
none
hate
poverty
more
than
they
who
profess
it
most
;
and
the
Franciscan
order
had
gotten
into
their
hands
goodly
possessions
,
and
built
magnificent
houses
,
and
laid
up
great
provisions
of
Corn
and
Wine
;
which
these
followers
of
Petrus
Iohannis
declare
against
as
directly
contrary
to
the
rule
which
they
professed
,
being
the
strictest
poverty
;
which
this
was
as
like
as
hypocrisie
is
to
sincerity
,
or
St.
Francis
to
Christ
.
Upon
this
a
great
division
happens
in
the
Order
:
between
the
Brethren
that
followed
Petrus
Iohannis
de
Oliva
,
who
were
called
the
Spiritual
men
,
and
the
Brethren
of
the
community
;
both
parties
appeal
to
Clement
5.
Alexander
de
Alexandriâ
,
General
of
the
Order
appears
in
behalf
of
the
Community
,
and
Vbertinus
de
Casali
on
the
other
side
:
But
the
spiritual
Brethren
,
fearing
hard
usage
at
Rome
and
from
their
other
superiours
choose
new
ones
to
themselves
and
so
make
an
open
Schisme
.
In
the
Council
of
Vienna
,
A.
D.
1311.
a
Decree
was
made
to
declare
the
rule
of
St.
Francis
,
Canon
Law
under
the
title
of
Clementines
but
this
by
no
means
effected
a
cure
;
for
the
people
favouring
the
dissenters
in
the
Province
of
Narbon
,
Gonsalvus
General
of
the
Order
,
favouring
the
stricter
Fryers
dyed
at
Paris
,
looser
Brethren
.
Iohn
22.
being
Pope
resolves
to
take
a
severer
course
with
the
dissenters
,
and
A.
D.
1318.
imployes
the
Inquisitours
for
that
end
;
the
fruit
of
which
was
,
that
they
brake
out
into
a
more
open
Schisme
and
chose
one
Henricus
de
Ceva
,
or
de
Sena
for
their
General
;
and
kept
their
Conventicles
as
Iohn
22.
in
his
constitution
,
Sancta
Romana
,
declares
,
and
every
day
added
to
their
Sect.
And
the
more
constitutions
he
published
,
the
greater
opposition
was
made
,
in
so
much
that
Michael
de
Caesena
,
Gul.
Ockam
and
others
found
out
Heresies
at
last
in
them
,
and
plain
contradictions
to
those
of
his
predecessours
,
especially
that
of
Nicolaus
4.
which
Bellarmin
confesseth
cannot
in
all
things
be
reconciled
.
Francisc.
Pegna
confesseth
he
was
charged
with
in
one
constitution
,
William
Ockam
went
farther
,
and
charged
him
with
no
fewer
than
90.
A
goodly
number
for
an
infallible
Head
of
the
Church
!
in
which
there
ought
to
be
some
allowance
for
humane
frailty
,
as
Benedict
12.
his
successour
pleaded
in
behalf
of
Nicolaus
4.
when
he
answered
the
objections
of
the
Fraticelli
against
Iohn
22
,
as
may
be
seen
in
Eymericus
.
there
are
some
doubtful
and
some
false
which
ought
not
to
be
passed
over
without
animadversion
,
and
therefore
solemnly
invocates
God
,
that
he
may
be
able
to
answer
them
better
:
and
yet
this
Benedict
was
accounted
a
notable
Divine
,
for
a
Pope
;
which
made
the
dissenters
,
saith
Pegna
,
hate
him
the
more
.
The
substance
of
his
answer
which
Pegna
is
so
much
displeased
with
is
,
that
though
Nicolaus
4.
had
determined
contrary
to
John
22.
yet
the
former
definition
being
contrary
to
Scripture
ought
not
to
stand
.
Thus
when
Popes
fall
out
,
the
Scripture
comes
by
its
own
;
which
is
,
to
be
the
standing
rule
of
all
Controversies
.
2.
They
thought
it
unlawful
upon
any
occasion
to
swear
;
this
Iohn
22.
in
his
decretal
,
Gloriosam
Ecclesiam
,
charges
them
with
,
and
that
those
were
guilty
of
mortal
sin
,
and
lyable
to
punishment
,
who
were
under
the
obligation
of
any
Oath
whatsoever
:
the
same
is
reported
by
Wadding
and
others
concerning
them
.
3.
The
Doctrine
of
perfection
was
stiffly
maintained
by
them
.
Petrus
Olerii
and
Bononatus
two
of
the
Begardi
in
Spain
,
that
were
burnt
for
their
Heresie
by
the
Inquisitour
and
Bishop
of
Barcelona
,
Evangelical
poverty
,
Alvarus
Pelagius
,
Ioh.
Turrecremata
,
Bzovius
,
Spondanus
,
and
Raynaldus
all
agree
that
a
man
in
this
life
may
attain
to
so
great
perfection
as
to
live
without
sin
,
that
a
man
who
hath
attained
to
such
a
degree
he
is
above
ordinances
,
i.
e.
he
need
not
fast
and
pray
as
others
do
;
that
,
such
as
are
perfect
,
have
the
spirit
of
liberty
and
are
not
subject
to
any
humane
Ordinances
either
of
Church
or
State
.
That
,
every
intellectual
Being
hath
enough
within
it self
to
make
it
happy
,
or
a
light
within
;
so
that
it
doth
not
need
any
external
light
of
Glory
in
order
thereto
.
That
,
to
live
in
the
exercise
of
moral
vertues
is
an
argument
of
a
State
of
imperfection
;
and
that
,
one
truly
perfect
is
above
them
.
From
hence
they
accounted
all
actions
which
were
designed
to
satisfie
natural
inclinations
to
be
indifferent
and
so
looked
on
unclean
mixtures
as
no
sins
.
Alvarus
saith
,
he
saw
one
of
them
who
was
a
German
,
and
seemed
a
very
spiritual
man
,
in
a
very
mean
habit
and
looking
sowrely
with
tears
in
his
eyes
,
and
full
of
raptures
,
and
thought
himself
a
Contemplator
and
a
Taster
;
Names
not
yet
taken
up
by
any
Fanaticks
among
us
.
And
to
let
others
understand
how
easily
men
were
imposed
upon
by
visions
and
raptures
among
them
;
he
saith
,
that
he
knew
a
woman
who
was
afterwards
known
to
be
naught
,
that
had
raptures
at
her
pleasure
,
whom
he
had
honoured
as
a
Saint
himself
,
and
the
very
ground
she
stood
on
;
and
not
only
he
,
but
many
others
,
even
Prelats
and
Cardinals
too
:
by
which
he
saw
evidently
how
easily
the
Devil
,
could
transform
himself
into
an
Angel
of
Light
;
and
after
saith
of
the
Beguinae
,
that
under
the
shew
of
sanctity
they
committed
many
vile
things
.
A
strange
instance
of
the
impostures
of
one
of
the
Beguinae
,
who
gained
a
great
reputation
for
sanctity
by
her
constancy
and
devotion
at
prayers
,
her
pretending
to
raptures
and
extasies
wherein
her
soul
was
carried
to
Heaven
,
her
long
fastings
whereby
she
imposed
upon
the
Bishop
,
the
Fryers
,
and
all
the
people
to
so
great
a
degree
that
the
Bishop
was
about
building
a
Church
on
purpose
to
lay
her
in
,
that
all
comers
might
behold
her
who
led
such
an
Angelical
life
,
and
how
accidentally
the
imposture
was
discovered
,
to
the
great
dissatisfaction
of
them
all
,
4.
But
notwithstanding
all
this
,
they
had
a
mighty
zeal
against
the
carnal
Church
;
and
called
all
those
blind
who
were
not
of
their
way
,
as
Eymericus
saith
of
them
;
in
these
ma●ters
they
followed
Petrus
Iohannis
of
whose
opinions
about
the
Church
we
have
already
spoken
;
Marseilles
A.
D.
1316.
they
said
they
were
so
far
from
suffering
as
Hereticks
,
that
they
were
as
good
Martyrs
as
St.
Laurence
,
or
Vincentius
;
that
Christ
was
spiritually
Crucified
in
them
;
that
all
who
approved
or
consented
to
their
death
,
Pope
,
Prelats
or
others
were
all
Hereticks
for
it
,
and
lost
all
right
of
governing
the
Church
or
administring
Sacraments
,
and
are
out
of
the
Church
and
therefore
not
in
a
state
of
Salvation
,
and
they
only
are
the
true
Church
.
These
are
the
chief
of
their
doctrines
,
although
Eymericus
reckons
up
no
fewer
than
fifty
five
Errours
and
Heresies
among
them
.
And
notwithstanding
all
the
care
used
by
Popes
and
Inquisitours
against
them
in
the
time
of
Clement
5.
Iohn
22.
Benedict
12.
Clement
6.
Innocent
6.
and
afterwards
,
Iohn
Gerson
who
lived
in
the
beginning
of
the
next
Century
,
mentions
not
only
the
doctrines
of
the
everlasting
Gospel
,
but
those
of
the
Begardi
,
the
substance
of
which
he
saith
is
,
that
a
perfect
soul
being
reduced
to
God
,
loseth
its
own
will
,
so
that
it
hath
no
other
will
but
the
divine
will
,
which
it
had
from
eternity
in
that
Ideal
being
which
it
had
in
God
:
which
being
supposed
,
they
say
they
may
do
any
thing
which
their
affection
puts
them
upon
without
sin
,
because
they
have
no
will
of
their
own
.
The
way
of
renouncing
their
own
wills
was
somewhat
different
,
he
tells
us
;
for
the
more
cunning
pretended
to
do
it
only
to
God
;
but
these
prevailed
upon
the
other
to
renounce
their
own
wills
before
them
;
which
when
they
had
done
,
they
told
them
they
could
now
sin
no
longer
:
and
so
did
what
they
pleased
together
.
Under
which
pretext
of
renouncing
their
own
wills
,
all
manner
of
wickedness
was
committed
among
them
.
Neither
were
they
only
in
France
,
Italy
,
Sicily
and
Germany
;
but
they
prevailed
much
in
Spain
too
;
for
in
the
time
of
Benedict
12
in
Catalonia
there
were
many
Beguardi
saith
Eymericus
,
Fryer
Bonanatus
who
was
burnt
for
his
Heresie
;
in
the
time
of
Clement
6.
there
arose
many
of
them
in
the
Province
of
Valencia
whose
leader
was
Iacobus
Iusti
,
and
was
therefore
immured
and
so
dyed
.
In
the
time
of
Innocent
6.
Vrban
5.
Gregory
11.
appeared
in
Catalonia
,
one
Arnoldus
Montanerius
,
who
publickly
Preached
for
nineteen
years
together
,
the
opinions
of
the
Begardi
about
poverty
,
and
added
these
of
his
own
,
that
no
one
can
be
damned
who
wears
the
habit
of
St.
Francis
,
that
St.
Francis
once
a
year
goes
down
into
Purgatory
,
and
thence
draws
the
souls
of
all
that
have
been
of
his
order
,
and
carries
them
to
Paradise
.
These
we
have
from
Eymericus
,
who
saith
that
by
order
of
Vrban
5.
and
Greg.
11.
he
sate
as
Inquisitour
upon
him
.
And
lest
we
should
think
this
Sect
inconsiderable
among
them
,
Ludovicus
de
Paramo
the
Inquisitour
of
Sicily
declares
that
the
Fratricelli
,
carrying
an
appearance
of
Sanctity
with
great
poverty
drew
the
hearts
of
all
men
to
them
,
and
drove
John
22.
into
great
straights
,
and
by
the
Schisme
they
raised
gave
a
great
disturbance
to
the
whole
Church
.
Neither
was
it
of
any
short
continuance
,
if
we
consider
the
fundamental
principles
of
this
Sect
,
which
were
immediate
revelations
,
renouncing
property
,
and
liberty
of
actions
:
for
so
it
began
with
Almerick
at
Paris
,
and
we
have
seen
how
much
afterwards
promoted
by
the
Mendicant
Fryers
,
and
especially
by
those
who
called
themselves
of
the
third
Order
of
St.
Francis
,
Celestine
5.
A.
D.
1294.
gave
them
first
liberty
to
separate
themselves
from
the
Community
,
§
.
11.
But
besides
these
who
before
were
of
this
order
,
others
took
up
the
same
way
and
opinions
which
were
never
originally
of
it
;
as
the
followers
of
Geraldus
Segarelli
and
Dulcinus
in
Italy
,
who
are
called
Fratricelli
by
Platina
,
by
others
Pseudo-Apostolici
and
Dulcinistae
.
Spondanus
confesseth
those
in
Italy
,
who
were
the
followers
of
one
Hermannus
of
Ferrara
to
be
the
same
with
the
Fraticelli
and
Beguini
;
whose
body
saith
Prateolus
,
after
he
had
been
twenty
years
worshipped
for
a
Saint
,
was
by
the
command
of
Boniface
8.
taken
up
and
burnt
for
an
Heretick
:
saith
that
it
was
thirty
years
after
,
he
had
been
publickly
worshipped
by
the
people
of
Ferrara
;
and
he
reckons
up
this
as
one
of
the
great
blessings
which
comes
by
the
Inquisition
,
that
they
are
thereby
undeceived
in
many
whom
they
worship
for
Saints
,
of
which
he
gives
several
other
instances
.
But
the
burning
of
Hermannus
bones
,
did
not
extinguish
the
Sect
of
Fraticelli
there
;
the
only
effect
of
this
severity
was
,
that
they
grew
more
numerous
and
bold
,
as
Patreolus
and
Spondanus
confess
.
They
kept
their
Conventicles
more
frequently
,
and
spread
the
further
,
insomuch
that
great
multitudes
of
people
fell
in
with
them
.
Among
whom
as
their
chief
leaders
were
several
of
the
order
of
St.
Francis
,
as
Spondanus
proves
from
the
Extravagant
Sancta
Romana
of
Iohn
22.
And
of
the
same
Sect
were
the
Pseud-Apostolici
,
whose
chief
leaders
were
Geraldus
Segarelli
and
Dulcinus
one
of
his
Disciples
,
the
one
of
Parma
,
the
other
of
Novara
,
these
filled
all
the
Countrey
thereabout
with
their
errours
,
saith
Eymericus
;
and
made
an
Independent
Congregation
among
themselves
,
which
acknowledged
obedience
and
subjection
,
as
he
adds
,
to
none
but
God
himself
,
and
said
that
they
followed
the
Apostolical
rule
in
a
very
singular
manner
.
(
in
a
Manuscript
seen
by
Pegna
in
the
Library
of
Cardinal
Savelli
at
Rome
)
being
himself
a
Franciscan
,
gives
this
account
of
him
,
whom
he
calls
Gherardinus
Segalellus
,
that
being
desirous
to
be
admitted
into
their
order
,
he
was
refused
by
them
,
after
which
he
spent
some
time
in
the
Franciscans
Church
,
where
observing
the
pictures
of
the
Apostles
,
and
the
habits
they
were
drawn
in
;
he
put
himself
as
exactly
as
he
could
into
the
very
same
habit
;
and
having
sold
his
house
and
received
the
money
for
it
,
he
distributed
it
all
among
the
people
;
and
afterwards
got
a
companion
who
was
a
servant
to
the
Franciscans
;
but
by
degrees
their
number
increased
,
so
that
in
a
short
time
they
spread
over
many
Cities
in
Italy
:
and
from
thence
were
dispersed
over
almost
all
Europe
:
They
went
up
and
down
in
the
Streets
,
saith
Eymericus
,
Preaching
repentance
with
a
white
Mantel
,
a
white
Coat
,
and
long
hair
,
barefoot
and
bareheaded
,
and
what
they
eat
was
publickly
in
the
Streets
,
and
only
what
was
given
to
them
:
after
forty
years
in
which
they
mightily
prevailed
,
Boniface
8.
caused
Gerald
to
be
taken
and
burnt
;
upon
this
Dulcinus
with
six
thousand
of
his
companions
retired
into
the
Alps
,
where
they
increased
so
much
,
saith
Pegna
,
that
Clement
5.
was
forced
to
send
a
Croisado
against
them
:
where
they
starved
a
great
part
of
them
;
but
Dulcinus
and
his
Wife
Margareta
,
as
Patreolus
calls
her
,
were
taken
and
burnt
.
It
is
not
credible
saith
Bzovius
,
But
notwithstanding
all
the
endeavours
could
be
used
,
they
could
not
wholly
extinguish
that
Sect
,
but
the
remainders
of
it
were
still
left
in
the
Mountains
about
Trent
,
and
continued
to
his
time
,
which
was
about
A.
D.
1560.
These
were
of
the
same
opinions
with
the
Fratricelli
before
mentioned
as
to
the
Roman
Church
,
that
by
reason
of
the
wickedness
of
the
Clergy
and
Religious
Orders
,
it
was
a
reprobate
Church
;
and
the
Whore
of
Babylon
;
but
being
no
more
content
with
this
,
than
the
greatest
Fanaticks
of
our
Age
,
they
pretended
to
great
things
themselves
,
that
they
were
the
only
spiritual
Congregation
,
sent
,
and
chosen
out
by
God
to
bear
testimony
to
his
truth
,
in
the
last
ages
;
and
that
they
,
and
only
they
,
had
the
power
which
St.
Peter
had
;
that
Geraldus
Segarelli
,
was
a
plant
of
Gods
own
planting
,
growing
up
from
the
root
of
faith
;
by
whom
God
began
the
work
of
Reformation
of
his
Church
,
to
the
purity
,
perfection
,
life
,
state
and
poverty
of
the
primitive
Church
,
in
that
state
wherein
Christ
committed
his
Church
to
St.
Peter
.
That
they
only
are
the
Church
of
God
,
and
in
that
perfection
wherein
the
Apostles
were
,
and
therefore
are
bound
to
live
in
subjection
to
none
,
because
their
rule
which
was
immediately
from
Christ
,
is
free
,
and
hath
the
greatest
perfection
,
that
no
one
can
be
saved
who
is
not
of
their
Order
,
that
it
is
a
sign
any
one
is
in
a
state
of
damnation
to
persecute
them
:
that
all
the
Popes
from
Sylvester
downward
,
and
all
the
Prelats
were
impostours
and
deceivers
,
excepting
only
Celestine
5.
who
renounced
his
Popedome
,
and
gave
leave
to
the
spiritual
Brotherhood
to
separate
from
the
rest
in
the
Franciscan
Order
.
That
the
Orders
of
Clergy
and
Religion
are
dangerous
to
the
Church
.
That
no
lay-men
ought
to
pay
any
tithes
to
Priest
or
Prelat
,
who
lives
not
in
the
same
perfection
and
poverty
which
the
Apostles
did
.
That
it
was
as
well
to
Worship
God
in
Woods
,
or
Stables
,
or
Barnes
,
as
in
consecrated
Churches
:
That
it
was
unlawful
for
Christians
to
swear
at
all
,
saith
Prateolus
,
or
never
but
in
case
of
the
Articles
of
faith
,
or
the
divine
commands
,
say
,
Turrecremata
and
Eymericus
,
but
in
all
other
cases
it
was
lawful
to
use
all
aequivocations
and
mental
reservations
,
and
to
deny
their
Sect
with
their
mouths
,
as
long
as
they
kept
true
to
them
in
their
hearts
.
That
nothing
was
unlawful
which
was
done
out
of
a
principle
of
Love
:
and
that
all
things
,
in
the
worst
sense
,
were
to
be
common
among
them
;
and
therefore
they
are
charged
with
allowing
and
practising
promiscuous
mixtures
among
themselves
,
if
their
Adversaries
do
not
charge
them
as
unjustly
in
this
point
as
the
Prmitive
Christians
were
charged
by
the
Heathen
.
This
is
the
summ
of
their
Principles
and
practices
as
they
are
reported
by
Turrecremata
,
and
others
.
But
that
which
is
still
observable
to
our
purpose
is
,
that
these
were
looked
on
as
a
sort
of
Fryers
in
the
Roman
Church
;
for
when
Honorius
4.
condemned
them
by
his
Bull
extant
in
Eymericus
,
he
doth
it
upon
this
account
,
By
which
we
understand
the
true
ground
of
the
quarrel
against
them
,
viz.
not
yielding
subjection
enough
to
the
Roman
See
,
and
how
easily
all
their
Blasphemies
and
Villanies
might
be
forgiven
,
if
they
entred
themselves
into
any
of
the
approved
Religious
Orders
.
§
.
12.
As
we
see
all
the
care
used
could
not
root
out
this
Sect
wholly
,
Mountains
of
Italy
,
so
I
am
very
much
mistaken
if
the
Alumbrado's
in
Spain
,
or
the
Sect
of
Illuminati
,
were
any
other
than
a
remainder
of
the
Beguini
and
Fraticelli
whom
we
observed
before
to
have
got
footing
there
.
indeed
and
some
others
from
him
,
say
,
they
were
detected
in
the
Diocesses
of
Sevil
and
Cadiz
,
A.
D.
1623.
and
were
condemned
by
Andreas
Pachecus
the
general
Inquisitour
in
Spain
,
in
twenty
six
Articles
,
and
the
seven
chief
of
them
were
burnt
:
but
withall
he
saith
,
they
were
not
so
much
a
new
Sect
,
as
a
renewal
of
an
old
one
with
some
additions
.
Nay
we
meet
with
the
very
same
name
of
the
Sect
long
before
that
:
saith
,
that
several
Priests
were
taken
by
order
of
the
Inquisition
in
the
Town
of
Lerena
,
who
under
pretence
of
extraordinary
illumination
from
God
,
did
gain
upon
the
people
,
and
spread
dangerous
opinions
among
them
.
And
afterwards
he
particularly
describes
them
under
the
names
of
the
Illuminati
,
by
their
pride
and
disobedience
to
their
Superiours
,
by
their
obstinate
adhering
to
their
Illusions
,
and
indulging
themselves
in
their
sensual
lusts
;
all
which
fully
agree
to
the
Character
already
given
of
the
Fraticelli
,
For
the
first
,
he
saith
they
chose
rather
to
be
broken
in
pieces
,
than
give
obedience
to
their
Bishops
;
for
the
second
he
proves
,
that
as
long
as
they
gave
way
to
sensual
lusts
,
their
illumination
could
not
be
from
God
;
for
they
who
would
sleep
in
the
divine
light
,
as
he
speaks
,
must
have
their
eye-lids
shut
as
to
all
worldly
vanities
and
pleasures
,
therefore
we
ought
to
shun
such
illuminated
,
of
whom
he
interprets
the
Epistle
of
St.
Iude.
By
all
that
hath
been
said
,
this
Sect
seems
to
be
nothing
else
but
Gnosticism
revived
under
new
shapes
and
names
;
and
with
a
difference
of
opinions
suitable
to
the
age
wherein
it
appeared
.
Spondanus
gives
this
account
of
the
opinions
and
practices
of
the
modern
Alumbrado's
,
that
under
a
pretence
of
mental
Prayer
and
divine
contemplation
,
and
union
with
God
;
they
despised
the
use
of
Sacraments
,
Preaching
the
Word
of
God
,
and
all
holy
exercises
;
and
did
extol
the
other
so
highly
,
that
they
said
those
things
would
not
be
sins
in
them
,
which
were
so
in
others
,
and
by
this
means
committed
all
impurities
.
Of
this
Sect
Ignatius
Loyola
was
vehemently
suspected
to
be
,
and
upon
that
account
was
cast
into
prison
by
the
Inquisition
in
Spain
.
Which
Maffeius
himself
doth
not
deny
,
that
he
was
Questioned
.
But
Melchior
Canus
that
learned
Bishop
of
the
Canaries
puts
the
matter
out
of
dispute
,
for
in
a
discourse
of
his
concerning
the
foundation
of
the
Society
of
Iesus
,
preserved
entire
in
the
hands
of
Dominicus
Canus
Bishop
of
Cadiz
his
Nephew
,
and
published
in
part
by
Schioppius
,
he
saith
,
that
the
General
of
that
Order
was
one
Innico
who
fled
out
of
Spain
,
lest
he
should
be
laid
hold
on
by
the
Inquisition
,
being
suspected
for
the
Heresie
of
the
Illuminati
;
and
coming
to
Rome
he
desired
to
be
judged
by
the
Pope
,
where
no
accuser
appearing
he
was
absolved
.
He
gives
him
the
Character
of
a
vain
man
;
for
,
being
once
in
his
company
at
Rome
,
he
presently
without
any
occasion
began
to
boast
of
his
righteousness
,
and
the
unjust
persecution
he
had
suffered
in
Spain
:
and
spake
many
and
great
things
of
the
revelations
he
had
from
God
,
without
any
necessity
;
upon
which
account
he
saith
,
he
believed
not
anything
at
all
concerning
them
.
Another
day
,
he
adds
,
when
he
went
to
dine
with
him
,
he
commended
one
of
his
Brethren
for
a
great
Saint
,
who
coming
into
the
room
where
they
were
,
he
presently
suspected
the
man
to
be
mad
:
and
when
he
talked
with
him
about
matters
of
Religion
,
he
answered
heretically
,
not
out
of
design
,
but
because
he
was
an
Ideot
,
a
rude
,
ignorant
fellow
.
Ignatius
being
confounded
at
this
,
said
he
was
no
Heretick
,
but
a
Fool
;
but
he
believed
he
had
some
lucid
intervals
;
and
at
that
time
by
reason
of
the
conjunction
of
the
Moon
,
he
was
not
a
very
sound
Catholick
.
See
from
what
Man
,
the
Iesuits
derive
the
infallibility
of
their
faith
!
But
although
Canus
was
a
person
of
more
learning
and
judgement
than
a
thousand
Ignatius
's
;
yet
the
Iesuits
decry
him
as
very
partial
against
them
:
for
Orlandinus
in
his
history
of
the
Society
complains
of
him
as
one
of
the
bitterest
enemies
they
had
in
the
beginning
of
their
Society
;
for
he
every
where
set
them
forth
as
the
fore-runners
of
Antichrist
,
and
explained
the
Prophecy
of
them
,
concerning
the
men
that
should
be
in
the
last
times
.
Wherein
it
is
said
,
Men
shall
be
lovers
of
themselves
,
covetous
,
boasters
,
blasphemers
,
&c.
Traytours
,
heady
,
high-minded
,
lovers
of
pleasures
,
more
than
lovers
of
God
,
having
a
Form
of
Godliness
,
but
denying
the
power
thereof
:
For
of
this
sort
are
they
which
creep
into
houses
,
and
lead
Captive
silly
Women
laden
with
sins
,
led
away
with
divers
lusts
,
&c.
The
same
thing
(
saith
Orlandinus
and
truly
)
was
charged
upon
the
Orders
of
Dominicans
and
Franciscans
as
well
as
them
:
and
we
shall
not
quarrel
with
them
which
order
of
them
all
hath
the
greatest
share
in
the
accomplishment
of
this
Prophecy
.
§
.
13.
That
which
is
our
present
business
,
(
Maffeius
,
Orlandinus
and
Ribadeneira
)
and
pursue
it
no
farther
than
the
institution
of
the
Order
,
as
I
have
done
with
the
other
.
The
first
remarkable
thing
in
him
was
that
he
was
converted
by
reading
the
Legends
of
the
Saints
,
as
Don
Quixot
began
his
Errantry
by
reading
the
old
Romances
:
I
wonder
how
Ignatius
did
to
read
them
,
for
Maffeius
describes
him
,
as
one
that
had
hardly
ever
learnt
his
letters
:
but
it
is
possible
St.
Peter
taught
him
,
for
they
all
write
that
St.
Peter
appeared
to
him
,
before
he
was
so
far
recovered
as
to
be
able
to
read
.
But
his
Country-man
was
not
more
moved
with
the
adventures
of
former
Knights
;
than
Ignatius
was
with
the
stories
of
St.
Dominick
and
St.
Francis
,
for
these
Maffeius
tells
us
,
did
particularly
work
upon
him
;
in
so
much
that
before
he
took
up
a
firm
resolution
of
Religious
Errantry
,
he
would
put
cases
to
himself
of
the
difficult
Adventures
of
those
two
illustrious
Heroes
,
and
found
himself
to
have
mettle
enough
to
undertake
any
of
them
:
and
therefore
in
a
fit
of
zeal
one
night
he
gets
out
of
his
bed
and
fell
down
upon
his
knees
before
an
Image
of
the
B.
Virgin
,
and
in
that
posture
vowed
himself
her
Knight
.
the
strange
noise
in
the
house
,
the
trembling
of
the
room
and
the
breaking
of
the
glass
windows
that
time
:
an
argument
saith
Orlandinus
,
that
the
Devil
then
took
his
leave
of
him
,
although
there
be
some
reason
to
doubt
it
.
After
this
the
V.
Mary
appeared
to
him
with
a
great
deal
of
glory
with
her
Child
in
her
lap
(
and
all
this
while
,
for
the
vision
continued
for
some
time
,
he
thought
himself
awake
)
by
which
sight
he
was
hugely
animated
for
all
his
future
adventures
.
The
first
whereof
was
to
a
place
of
great
devotion
to
the
B.
Virgin
,
called
Montserrat
,
and
in
the
way
thither
he
was
like
to
have
begun
his
first
adventure
with
a
Moore
who
allowed
the
B.
Virgin
to
have
been
so
till
her
delivery
,
but
would
not
yield
it
afterwards
;
at
which
Ignatius
,
considering
whose
Knight
he
was
,
began
to
be
so
inraged
,
that
he
thought
it
necessary
to
revenge
her
quarrel
upon
him
,
but
disputing
with
himself
what
to
do
,
and
the
Moore
being
gone
another
way
,
he
leaves
the
cause
to
the
wisdome
of
the
Mule
,
and
puts
the
Reines
in
his
neck
,
that
if
he
followed
the
Moores
way
at
the
parting
of
the
two
wayes
he
would
have
his
life
,
but
the
good
Mule
understanding
his
Riders
mind
,
left
the
beaten
road
and
went
on
to
Montserrat
;
where
a
remarkable
Ceremony
was
performed
by
him
;
for
as
Orlandinus
and
Maffeius
expresly
say
,
having
read
in
Books
of
Chivalry
,
that
the
ancient
Knights
at
their
first
entring
upon
that
hononourable
imployment
,
were
wont
to
watch
all
night
in
their
arms
;
he
thought
it
fit
to
begin
his
Errantry
in
the
same
manner
,
he
therefore
hangs
up
his
Sword
and
Dagger
before
the
Altar
of
the
B.
Virgin
,
and
puts
on
his
habiliments
,
but
instead
of
his
shining
Armour
,
he
had
gotten
a
long
Coat
of
Sack-cloth
,
with
a
cord
about
it
,
at
which
he
hangs
his
bottle
for
water
,
and
instead
of
his
Lance
a
plain
Crab-tree
staffe
,
with
a
wicker
shooe
upon
one
foot
and
the
other
naked
,
having
no
Morrion
on
his
head
,
but
exposed
that
to
the
violence
of
the
weather
.
All
these
habiliments
(
having
procured
them
by
the
way
,
)
he
hung
at
the
pummel
of
his
Saddle
when
he
entred
the
Town
saith
Maffeius
,
Laws
of
Chivalry
to
watch
in
them
,
and
so
he
did
,
say
they
,
sometimes
standing
,
sometimes
kneeling
,
and
devoting
himself
with
all
his
might
to
the
service
of
the
B.
Virgin
.
Which
having
done
,
early
the
next
morning
(
for
that
is
a
necessary
circumstance
too
in
the
adventures
of
Chivalry
)
away
he
goes
for
Manresa
,
where
he
takes
up
his
lodging
in
the
Town-Hospital
,
and
lets
his
Haire
and
Nailes
grow
,
and
beggs
from
door
to
door
(
and
yet
fasted
six
dayes
in
the
week
)
he
whipps
himself
thrice
a
day
,
was
seven
houres
every
day
in
vocal
prayer
,
lay
upon
the
bare
ground
,
and
all
to
prepare
himself
for
his
adventures
to
Ierusalem
.
Which
sort
of
life
growing
very
uneasie
to
him
,
he
was
once
near
saith
Maffeius
,
divine
revelations
,
B.
Virgin
,
he
saw
the
B.
Trinity
,
as
plainly
as
we
do
one
another
,
under
a
corporeal
representation
,
and
was
so
full
of
joy
at
it
,
that
he
could
not
hold
weeping
before
all
the
people
,
and
was
so
enlightned
by
it
,
that
although
he
was
yet
very
ignorant
,
he
began
to
write
a
Book
of
the
glories
of
the
B.
Trinity
.
In
one
of
his
extasies
he
continued
eight
dayes
,
in
which
it
is
probable
,
saith
the
same
Author
,
the
frame
and
model
of
the
Society
of
Iesuites
.
A
Blessed
sight
!
if
he
saw
all
the
consequences
of
it
too
.
After
this
in
order
to
his
voyage
to
Hierusalem
,
away
he
goes
for
Barcelona
where
Elizabeth
Rosella
espying
him
at
Church
sitting
among
the
Boyes
,
Orlandinus
,
it
had
been
his
custome
not
to
give
men
any
titles
of
respect
,
but
to
call
them
only
by
their
common
names
;
and
he
questioned
a
little
with
himself
whether
he
ought
to
break
that
custome
now
he
was
to
appear
before
the
Commander
,
and
resolves
it
in
the
Negative
,
because
to
do
it
proceeded
from
too
great
fear
of
men
:
therefore
being
brought
before
him
,
he
gives
him
no
testimony
of
respect
either
in
his
words
or
actions
;
and
(
both
Maffeius
and
Orlandinus
testifie
)
he
would
not
put
off
his
Hat
to
him
.
common
civilities
to
men
.
Upon
this
the
Commander
severely
rebuked
the
Souldiers
,
for
bringing
a
mad
man
to
him
,
at
which
they
were
so
enraged
,
that
he
might
have
saved
himself
the
labour
of
whipping
himself
that
day
;
they
doing
him
that
office
very
effectually
.
Being
returned
to
Barcelona
at
thirty
three
years
of
Age
he
begins
to
learn
his
Grammar
,
but
as
Maffeius
observes
,
Spanish
Officer
)
that
he
would
tye
him
punctually
as
he
did
the
Boys
to
his
Lessons
,
Iohn
Paschal
,
Logick
,
Physicks
,
and
Divinity
together
,
to
very
little
purpose
,
as
Maffeius
confesseth
,
Preaches
and
Beggs
in
the
Streets
.
going
up
and
down
the
Streets
,
Preaching
in
all
places
,
and
to
all
sorts
of
persons
;
and
being
examined
by
the
Sub-prior
of
the
Dominicans
what
Studies
they
followed
,
Ignatius
very
fairly
confessed
the
truth
,
that
they
were
unlearned
.
He
then
asked
him
,
why
they
took
upon
them
to
Preach
;
Ignatius
very
subtilly
told
him
,
they
did
not
Preach
;
they
did
only
hold
forth
to
the
people
in
a
familiar
manner
concerning
vertue
and
vice
,
and
thereby
endeavoured
to
bring
them
to
the
hatred
of
one
and
love
of
the
other
.
The
Sub-prior
told
him
this
was
Preaching
,
which
no
one
could
pretend
to
do
,
but
either
by
learning
,
or
immediate
inspiration
of
the
Holy
Ghost
;
and
since
you
do
not
pretend
to
learning
,
you
must
pretend
to
be
inspired
.
Here
Ignatius
finding
himself
caught
;
resolutely
denyed
to
give
him
any
answer
,
unless
he
were
legally
impowred
to
examine
him
.
Say
you
so
,
said
the
Dominican
?
I
will
take
care
of
that
suddenly
:
So
they
were
three
dayes
kept
in
the
Convent
,
and
after
that
by
order
of
the
Bishop
of
Salamanca
,
were
committed
to
close
Prison
,
where
he
Preached
to
the
people
with
great
zeal
,
who
now
flocked
in
great
numbers
to
him
;
and
gloried
as
much
in
his
sufferings
,
and
talked
at
the
same
rate
,
that
the
Ring-leaders
of
the
Quakers
are
wont
to
do
among
us
.
And
just
with
the
same
resolution
,
when
the
rest
of
the
Prisoners
made
their
escape
by
the
negligence
of
the
keepers
,
Ignatius
and
his
companions
would
not
stirr
:
When
they
were
called
to
answer
,
Ignatius
Preached
at
large
upon
several
points
of
Divinity
to
them
,
under
pretence
of
answering
questions
.
After
twenty
two
dayes
promising
to
submit
themselves
to
the
judgement
of
the
Church
,
they
are
dismissed
,
but
with
a
charge
in
four
years
time
not
to
meddle
with
nice
Cases
of
Conscience
,
which
Ignatius
took
with
so
much
indignation
,
that
he
had
a
present
impulse
upon
his
mind
to
be
gone
;
and
no
consideration
whatever
could
hinder
him
,
but
away
he
must
go
to
Paris
,
to
see
if
he
could
meet
with
any
better
success
there
.
And
accordingly
he
begins
his
journey
,
driving
all
his
learning
before
him
,
which
was
an
Asse
laden
with
Books
,
Dominican
School
to
learn
Divinity
,
where
he
got
just
enough
to
keep
him
from
being
a
Heretick
;
for
so
much
Maffeius
his
words
imply
.
All
this
while
his
Enthusiastick
head
was
full
of
projects
in
order
to
the
drawing
Disciples
to
himself
,
that
he
might
in
imitation
of
former
Heroes
,
Found
a
new
order
:
for
this
it
is
apparent
he
aimed
at
,
and
for
the
sake
of
this
he
went
through
so
many
difficulties
,
and
pretended
so
much
to
Enthusiasm
,
without
which
he
knew
his
design
could
not
be
compassed
.
he
ought
to
thank
God
who
had
chosen
him
to
build
a
Colledge
for
the
Society
of
Iesus
in
his
own
Countrey
.
By
which
it
is
plain
what
he
designed
at
that
time
,
before
he
had
yet
formed
any
thing
like
a
Society
;
and
the
same
Author
would
have
men
believe
that
God
had
then
revealed
it
to
him
that
he
should
found
that
Society
,
otherwise
,
he
saith
well
,
no
man
would
have
taken
so
much
pains
as
he
did
,
unless
he
had
such
a
thing
in
his
head
.
During
his
abode
at
Paris
,
he
had
prevailed
upon
three
Students
,
and
the
first
thing
he
perswaded
them
to
,
was
to
give
away
all
that
they
had
and
their
Books
too
,
and
to
beg
their
bread
;
which
caused
a
great
heat
in
the
Vniversity
,
he
being
suspected
to
have
made
them
mad
,
and
by
force
they
took
them
away
from
the
Hospital
whither
he
had
drawn
them
.
I
omit
his
flying
,
or
rather
being
carryed
as
it
were
in
a
rapture
from
Paris
to
Rouen
,
filthiness
of
the
sin
he
lived
in
,
his
so
narrowly
escaping
being
publickly
whipt
in
the
University
for
seducing
the
Students
,
that
Orlandinus
makes
it
almost
a
Miracle
:
B.
Virgin
in
the
Suburbs
of
Paris
;
where
they
all
solemnly
vow
before
receiving
the
Eucharist
(
none
but
themselves
being
present
)
either
to
go
to
Ierusalem
,
or
to
offer
themselves
to
the
Popes
service
;
which
was
done
A.
D.
1534.
upon
the
day
of
Assumption
of
the
B.
Virgin
to
whose
Patronage
they
particularly
devoted
themselves
.
After
this
Ignatius
fearing
their
relapse
,
kept
them
together
as
much
as
might
be
,
and
used
all
means
to
prevent
any
differences
happening
among
them
,
having
now
gotten
persons
to
his
mind
,
and
for
fear
the
Friends
of
some
of
his
chief
confidents
in
Spain
should
take
them
off
,
a
quarter
of
a
mile
,
a
consecrated
horse
was
preserved
in
ease
and
good
pasture
all
his
life
time
.
At
Venice
,
at
the
time
appointed
,
his
companions
meet
him
,
where
they
debate
their
voyage
to
Hierusalem
;
in
any
matter
of
debate
,
they
were
to
joyne
together
in
Prayer
,
and
after
seeking
God
,
what
opinion
the
most
were
of
that
they
resolve
upon
,
which
they
observed
,
saith
he
,
till
the
self-denying
Ignatius
,
was
,
after
much
seeking
God
in
their
way
made
the
General
;
and
then
his
Will
was
to
rule
them
:
after
a
years
stay
about
Venice
(
their
courage
being
now
cooled
as
to
Hierusalem
)
wherein
Ignatius
and
the
rest
that
were
yet
Lay-men
entred
into
Orders
,
they
determine
to
go
to
Rome
,
and
submit
themselves
wholly
to
the
Popes
pleasure
:
and
in
the
mean
time
wander
about
the
Countrey
,
Preaching
in
the
Streets
and
Market
places
,
invited
the
people
to
hear
them
,
saith
Maffeius
,
with
a
loud
voice
and
whirling
their
Caps
over
their
heads
;
and
though
few
understood
them
,
being
strangers
,
yet
all
admired
and
commended
them
,
and
no
doubt
they
converted
many
,
as
their
followers
have
done
,
from
the
use
of
Laces
and
Ribbands
.
All
this
while
,
since
Ignatius
began
to
have
any
smattering
of
Learning
,
we
read
little
of
his
visions
and
revelations
;
but
the
time
coming
near
that
he
hoped
for
a
confirmation
of
his
Order
from
the
Pope
;
religious
jest
,
he
saith
,
he
was
wont
to
call
his
primitive
Church
)
nay
he
exceeded
them
:
for
what
he
now
saw
,
being
above
humane
nature
cannot
be
expressed
;
only
one
Vision
did
him
a
great
deal
of
service
,
which
was
,
that
lying
in
a
trance
which
was
frequent
with
him
as
well
as
Mahomet
,
he
saw
God
the
Father
commending
Ignatius
and
his
Brethren
to
his
Son
Iesus
bearing
his
Cross
;
whom
he
very
kindly
received
,
and
spake
these
words
with
a
smile
to
Ignatius
,
I
will
be
favourable
to
you
at
Rome
:
which
gave
him
and
his
companions
great
comfort
.
At
Rome
,
hearing
the
fame
of
St.
Benedict
and
his
Revelations
,
or
remembring
them
in
the
Legends
,
he
withdraws
to
the
same
place
,
Monte
Cassino
,
and
there
it
fell
out
luckily
(
that
he
might
come
behind
none
of
them
in
visions
)
as
St.
Benedict
saw
the
soul
of
Germanus
go
to
Heaven
,
so
did
he
in
the
very
same
manner
the
soul
of
Hozius
one
of
his
Society
;
and
a
little
after
as
he
was
praying
to
the
Saints
he
saw
Hozius
among
them
all
.
Notwithstanding
all
this
,
they
met
with
great
difficulties
at
Rome
;
but
Pope
Paul
3.
being
throughly
satisfied
in
the
main
point
,
of
their
being
serviceable
to
the
interest
of
that
Church
,
all
other
difficulties
were
soon
conquered
,
and
the
Pope
himself
became
Enthusiastical
too
,
having
read
,
saith
Maffeius
,
the
first
draught
of
the
rules
of
the
Society
made
by
Ignatius
,
The
Spirit
of
the
Lord
is
here
,
and
many
things
to
the
same
purpose
.
But
one
of
the
Cardinals
to
whom
the
examination
of
them
was
committed
still
opposing
the
establishing
this
Order
,
Ignatius
flyes
to
his
usual
refuges
,
for
besides
fastings
,
prayers
,
keeping
of
dayes
,
&c.
he
and
his
Friends
offered
three
thousand
Masses
for
this
end
alone
:
(
and
it
must
be
a
hard
heart
indeed
that
would
not
yield
with
so
much
suppling
)
this
Cardinal
all
of
a
sudden
quite
changed
his
mind
and
commended
the
business
himself
to
the
Pope
:
and
so
the
Society
of
Iesus
was
confirmed
by
the
Popes
Bull
,
3
Octob.
A.
D.
1540.
to
the
joy
of
Ignatius
his
heart
,
and
soon
after
he
was
made
General
of
the
Order
,
which
he
accepted
with
as
many
tears
and
protestations
,
and
intreaties
(
till
he
plainly
saw
it
was
the
will
of
God
it
must
be
so
)
as
ever
any
Vsurper
took
the
Government
into
his
hands
,
which
he
had
most
eagerly
sought
after
.
And
now
let
the
world
judge
,
whether
there
hath
appeared
a
greater
Enthusiast
or
pretender
to
revelations
than
Ignatius
was
,
since
the
dayes
of
Mahomet
,
and
St.
Francis
?
Methinks
they
might
be
ashamed
to
upbraid
us
with
the
Fanaticism
of
the
Quakers
and
such
persons
,
the
chiefest
of
whom
fall
very
much
short
of
Ignatius
,
in
those
very
things
for
which
they
are
condemned
by
us
,
yet
any
one
who
compares
them
would
imagine
,
the
life
of
Ignatius
had
been
their
great
exemplar
.
I
know
not
whether
any
of
that
innocent
and
religious
order
of
Iesuits
,
had
any
hand
in
forming
this
new
Society
among
us
(
as
hath
been
frequently
suggested
)
but
if
one
may
guesse
the
Father
by
the
Childs
likeness
,
Ignatius
Loyola
the
founder
of
the
Iesuits
,
was
at
least
the
Grandfather
of
the
Quakers
.
§
.
14.
Thus
I
have
gone
through
the
most
illustrious
Orders
of
the
Church
of
Rome
,
Christian
Religion
,
which
fills
our
minds
with
a
true
sense
of
God
and
goodness
,
and
so
arms
us
against
superstition
,
and
withall
acquaints
us
that
the
conduct
of
the
Spirit
of
God
is
in
the
use
of
the
greatest
reason
and
prudence
,
and
so
prevents
the
follies
of
Enthusiasme
.
But
it
being
so
much
the
design
of
that
Church
to
keep
the
members
of
it
from
knowing
any
thing
against
her
interest
,
so
much
as
the
true
practice
of
Christianity
is
,
and
therefore
keeping
the
Bible
out
of
the
hands
of
the
people
,
they
must
substitute
some
other
wayes
in
the
room
of
that
,
to
gratifie
the
earthy
dulness
of
a
superstitious
temper
,
and
the
airiness
and
warmth
of
the
Enthusiastical
.
For
the
former
,
they
are
abundantly
provided
by
a
tedious
and
ceremonious
way
of
external
devotion
as
dull
and
as
cold
as
the
earth
it self
;
to
the
other
they
commend
abstractedness
of
life
,
mental
prayer
,
passive
unions
,
a
Deiform
fund
of
the
soul
,
a
state
of
introversion
,
divine
inspirations
,
which
must
either
end
in
Enthusiasme
or
madness
.
And
the
perfection
of
this
state
lying
in
an
intime
Vnion
with
God
(
as
they
speak
)
whereby
the
soul
is
Deified
,
is
to
be
attained
only
in
the
way
of
unknowing
,
(
for
nothing
so
dangerous
as
the
use
of
reason
)
and
self-annihilation
and
many
other
things
as
impossible
to
be
understood
as
practised
.
Which
makes
it
difficult
to
give
any
account
of
such
unintelligible
stuffe
,
for
we
must
only
grope
in
obscurity
and
profound
darkness
,
and
draw
a
Night
piece
without
lights
.
This
way
came
first
into
request
in
the
Monastick
orders
by
the
examples
of
their
founders
,
as
will
easily
appear
by
our
former
discourse
;
but
the
men
who
most
solemnly
preached
and
divulged
it
were
Rusbrochius
,
Suso
,
Harphius
,
&c.
and
he
who
in
these
latter
ages
hath
gathered
together
most
that
had
been
said
before
him
,
and
is
commended
by
Balthasar
Corderius
and
others
as
a
most
sublime
interpreter
of
mystical
Divinity
,
Ludovicus
Blosius
,
from
these
it
were
not
difficult
to
put
together
some
of
their
words
and
phrases
as
an
account
of
their
Divinity
;
but
I
rather
choose
to
do
it
,
chiefly
from
a
late
Author
published
by
Mr.
Cressy
not
many
years
since
,
who
after
his
many
turnings
and
changes
of
opinions
sits
down
at
last
(
as
appears
by
his
publishing
Mother
Iuliana's
revelations
and
the
Preface
to
Sancta
Sophia
)
with
the
deserved
Character
of
a
Popish
Fanatick
.
Which
Book
of
Sancta
Sophia
being
compiled
by
Mr.
Cressy
out
of
many
writings
of
Father
Augustin
Baker
,
and
set
forth
A.
D.
1657.
with
large
approbations
at
the
beginning
and
end
of
it
,
I
hope
no
doctrine
contained
therein
will
be
thought
a
scandal
to
their
Church
.
The
design
of
it
is
as
the
title
tells
us
,
To
give
directions
for
the
Prayer
of
Contemplation
,
&c.
I
would
they
had
given
directions
for
understanding
it
in
the
first
place
,
for
if
we
have
no
other
help
than
what
Mr.
Cressy
gives
in
his
Preface
,
we
may
as
well
hope
to
understand
the
Quakers
Canting
as
Mr.
Cressy's
.
Let
the
Reader
judge
by
these
few
passages
in
his
Preface
.
The
only
proper
disposition
towards
the
receiving
supernatural
irradiations
from
Gods
holy
Spirit
is
an
abstraction
of
life
,
Preface
to
Sancta
Sophia
.
s.
33.
a
sequestration
from
all
business
that
concern
others
(
though
it
be
their
salvation
)
and
an
attendance
to
God
alone
in
the
depth
of
the
Spirit
:
and
a
little
after
,
the
lights
here
desired
and
prayed
for
are
such
as
do
expel
all
images
of
creatures
,
and
do
calm
all
manner
of
passions
,
to
the
end
that
the
soul
being
in
a
vacuity
,
may
be
more
capable
of
receiving
and
entertaining
God
in
the
pure
fund
of
the
Spirit
.
What
this
pure
fund
of
the
Spirit
means
,
I
had
been
somewhat
to
seek
for
,
had
not
Lud.
Blosius
in
the
Preface
to
his
spiritual
Institution
told
us
,
that
the
Deiform
fund
of
the
soul
,
is
the
simple
essence
of
the
soul
stamped
with
a
divine
impress
,
or
if
this
be
not
plain
enough
,
that
from
whence
ariseth
a
super-essential
life
:
but
if
yet
it
cannot
be
understood
,
we
may
be
the
less
troubled
at
it
,
since
the
same
Author
saith
afterward
,
that
very
few
do
know
that
hidden
fund
of
their
souls
,
or
believe
that
they
have
such
a
thing
within
them
.
It
being
,
it
seems
,
like
some
very
cunning
drawer
in
a
Cabinet
where
the
main
treasure
lyes
,
which
the
owner
himself
cannot
find
out
,
till
it
be
broken
to
pieces
;
for
self-annihilation
is
necessarily
required
in
order
to
it
.
And
this
super-essential
life
,
as
he
admirably
describes
it
,
is
a
way
of
knowing
without
thoughts
,
of
seeing
in
darkness
,
of
understanding
without
reason
,
of
unknowing
God
by
perceiving
him
,
of
being
melted
and
brought
to
nothing
first
,
and
then
being
lost
and
swallowed
up
in
God
;
by
which
means
all
created
being
is
put
off
,
and
that
which
is
only
divine
put
on
,
being
changed
into
God
,
as
iron
heated
into
the
nature
of
fire
.
This
being
the
state
of
perfection
aimed
at
here
in
this
world
,
we
must
now
consider
the
directions
given
in
order
to
it
.
To
this
end
in
the
first
place
,
a
contemplative
state
is
commended
above
an
active
as
more
perfect
,
and
more
easie
,
more
simple
and
more
secure
from
all
errours
and
illusions
which
may
be
occasioned
by
an
indiscreet
use
of
Prayer
.
Where
by
an
active
and
contemplative
state
we
must
not
understand
what
we
commonly
do
by
those
terms
,
the
use
of
reasoning
and
internal
discourse
to
fix
our
affections
upon
God
,
and
expressing
it self
in
sensible
devotion
and
outward
acts
of
obedience
to
Gods
will
;
the
contemplative
in
the
Authors
language
is
,
seeking
God
in
the
obscurity
of
faith
with
a
more
profound
introversion
of
Spirit
,
and
with
less
activity
and
motion
in
sensitive
nature
,
and
without
the
use
of
grosser
images
;
and
such
souls
are
not
of
themselves
,
he
saith
,
much
inclined
to
external
works
;
but
they
seek
rather
to
purifie
themselves
and
inflame
their
hearts
to
the
love
of
God
by
internal
,
quiet
and
pure
actuations
in
spirit
,
by
a
total
abstraction
from
creatures
,
by
solitude
both
external
and
especially
internal
,
so
disposing
themselves
to
receive
the
influxes
and
inspirations
of
God
,
whose
guidance
chiefly
they
endeavour
to
follow
in
all
things
.
Now
,
he
saith
,
the
security
of
such
a
state
above
the
other
lyes
in
this
;
that
a
contemplative
soul
tending
to
God
,
and
working
almost
only
with
the
heart
and
blind
affections
of
the
will
,
pouring
themselves
upon
God
apprehended
only
in
the
obscure
notion
of
faith
,
not
enquiring
what
he
is
,
but
believing
him
to
be
that
incomprehensible
being
which
he
is
,
and
which
can
only
be
comprehended
by
himself
,
rejecting
and
striving
to
forget
all
Images
and
representations
of
him
,
or
any
thing
else
;
yea
transcending
all
operations
of
the
imagination
,
and
all
subtlety
and
curiosity
of
reasoning
,
and
lastly
seeking
an
union
with
God
only
by
the
most
pure
and
most
intime
affections
of
the
spirit
,
what
possibility
of
illusion
or
errour
can
there
be
to
such
a
soul
?
none
doubtless
:
for
this
is
more
than
a
meer
sleep
of
the
soul
,
for
all
reasoning
and
images
of
things
being
wholly
laid
aside
,
there
is
not
so
much
as
a
possibility
of
dreaming
left
.
The
next
thing
he
takes
notice
of
,
which
is
very
well
observed
,
that
men
given
to
sublime
speculations
(
or
I
suppose
any
who
have
the
use
of
reason
)
are
not
so
capable
of
it
as
unlearned
persons
and
Women
,
and
therefore
Father
Leander
à
Sancto
Martino
,
approves
the
Book
as
containing
very
sound
and
wholesome
doctrine
for
the
direction
of
devout
souls
,
and
fit
and
agreeable
to
our
calling
and
rule
,
and
especially
for
the
use
of
our
Dames
;
because
they
might
more
easily
swallow
it
,
as
they
do
pills
,
without
chewing
;
and
so
find
not
any
bitterness
in
it
:
which
is
to
the
same
purpose
with
that
reason
Baker
himself
gives
,
viz.
that
the
perfection
of
contemplation
scarcely
at
all
lyes
in
the
operations
of
the
understanding
.
A
most
admirable
way
of
contemplating
with
the
will
:
but
why
might
it
not
consist
as
well
in
the
volition
of
the
understanding
as
in
the
contemplation
of
the
Will
?
The
proper
end
of
this
contemplative
life
,
he
addes
,
is
the
attaining
to
an
habitual
and
almost
uninterrupted
perfect
union
with
God
in
the
supream
point
of
the
spirit
(
or
rather
fund
as
Mr.
Cressy
more
mystically
calls
it
)
and
such
an
union
as
gives
the
soul
a
fruitive
possession
of
him
and
a
real
experimental
perception
of
his
divine
presence
in
the
depth
and
center
of
the
spirit
,
which
is
fully
possessed
and
filled
with
him
alone
.
And
lest
we
should
think
this
were
all
to
be
hoped
for
in
this
contemplative
state
,
he
saith
further
,
that
besides
this
active
union
wherein
the
soul
her self
concurrs
,
there
are
others
meerly
passive
,
in
which
God
after
a
wonderful
and
inconceivable
manner
affords
them
interiour
illuminations
and
touches
,
yet
far
more
efficacious
and
Divine
;
in
all
which
the
soul
is
a
meer
patient
and
only
suffers
God
to
work
his
divine
pleasure
in
her
,
being
neither
able
to
further
or
hinder
it
.
The
which
unions
though
they
last
but
even
as
it
were
a
moment
of
time
,
yet
do
more
illuminate
and
purifie
the
soul
,
than
many
years
spent
in
active
exercises
of
spiritual
Prayer
or
Mortification
could
do
.
The
steps
he
sets
down
in
order
to
this
state
of
perfection
,
A
sad
case
,
to
end
our
dayes
as
Christ
and
his
Apostles
did
,
who
used
this
low
dispensation
of
praying
to
the
last
!
But
alas
,
they
never
understood
these
passive
unions
with
God
in
the
fund
of
the
spirit
,
they
taught
men
a
plain
and
intelligible
way
of
serving
God
,
and
bid
them
look
for
perfection
in
another
world
.
2.
Aspirations
and
pure
elevations
of
the
superiour
Will.
3.
The
divine
inaction
.
4.
Then
when
one
would
least
expect
them
,
follow
,
woful
obscurities
and
desolations
:
and
after
them
;
5.
Comes
the
State
of
perfection
.
Elsewhere
he
describes
the
progress
towards
this
State
of
perfection
thus
,
that
he
who
would
come
to
it
must
practise
the
drawing
of
his
external
senses
inwardly
to
his
internal
,
there
losing
and
as
it
were
annihilating
them
;
then
he
must
draw
his
internal
senses
into
the
superiour
powers
of
the
soul
:
and
there
annihilate
them
likewise
;
and
those
powers
of
the
intellectual
soul
he
must
draw
into
that
which
is
called
their
unity
,
and
lastly
that
Vnity
which
alone
is
capable
of
perfect
union
with
God
must
be
applied
and
firmly
fixed
on
God
;
wherein
the
perfect
divine
contemplation
lyes
.
In
which
union
,
he
saith
,
all
is
vacuity
or
emptiness
,
This
is
called
by
some
mystick
Authors
the
state
of
Nothingness
;
by
others
(
it
being
indifferent
it
seems
among
them
)
the
state
of
Totality
;
but
the
most
sublime
description
of
it
,
is
that
of
the
Vnion
of
nothing
with
nothing
:
which
being
hard
terms
to
be
understood
he
explains
them
thus
,
By
which
it
is
just
as
intelligible
as
it
was
before
.
Nay
;
which
I
think
is
the
highest
state
of
all
,
it
is
,
that
the
soul
comes
to
a
feeling
of
her
not
being
,
or
else
intolerable
nonsense
;
as
we
cannot
think
it
otherwise
,
who
know
we
have
cause
to
thank
God
,
we
are
yet
in
our
Wits
,
and
are
not
possessed
with
such
a
Spiritual
Frenzy
,
as
this
Author
saith
,
Fryer
Bernard
one
of
the
disciples
of
St.
Francis
had
;
neither
was
the
other
free
from
it
,
who
as
Baker
related
,
in
the
heat
of
his
interiour
affection
,
could
usually
cry
out
nothing
but
V.
V.
V.
Neither
can
any
persons
who
have
any
use
of
their
understandings
left
,
think
such
discourses
the
effect
of
any
thing
but
the
height
of
Enthusiasm
or
a
Religious
Madness
.
I
do
not
think
such
expressions
as
those
I
have
already
produced
can
be
paralleld
by
the
most
frantick
Enthusiasts
that
have
been
since
the
beginning
of
the
Family
of
love
.
Yet
these
Books
are
licensed
,
approved
,
nay
admired
in
the
Roman
Church
,
whereas
we
have
alwayes
disowned
,
disproved
,
and
condemned
any
such
Writers
among
us
,
and
have
used
all
care
to
suppress
and
confute
them
.
The
plain
effect
of
such
Enthusiastick
fooleries
is
to
make
Religion
laughed
at
by
some
,
despised
by
others
,
and
neglected
by
all
,
who
take
no
other
measures
of
it
,
than
from
such
confounded
Writers
.
If
once
an
unintelligible
way
of
practical
Religion
,
become
the
standard
of
devotion
,
no
men
of
sense
and
reason
will
ever
set
themselves
about
it
,
but
leave
it
to
be
understood
by
mad-men
and
practised
by
Fools
.
§
.
15.
But
supposing
this
way
were
intelligible
and
practicable
which
it
is
not
;
yet
what
would
the
effect
of
it
be
but
the
highest
Enthusiasm
?
For
the
same
Author
layes
it
down
,
as
a
fundamental
rule
,
that
God
only
by
his
holy
Inspirations
is
the
guide
and
directour
,
But
which
is
very
extraordinary
in
this
supernatural
light
,
he
saith
that
generally
when
there
is
proposed
the
not
doing
or
doing
of
an
external
work
,
but
this
is
not
all
,
but
among
the
impediments
to
divine
Inspirations
he
reckons
,
not
only
all
external
duties
of
Religion
,
A
most
excellent
and
Apostolical
doctrine
!
but
it
is
happy
for
the
Christian
world
the
Apostles
had
other
kind
of
Inspirations
from
these
:
or
else
they
had
never
done
much
good
in
the
World
,
or
been
such
eminent
examples
of
holy
life
and
actions
.
What
becomes
of
all
the
precepts
they
have
left
us
of
doing
good
,
of
mutual
edification
,
of
constant
business
,
besides
the
commands
for
the
outward
duties
of
Worship
,
if
these
be
the
hinderances
in
the
way
to
perfection
?
And
although
he
would
not
have
his
spiritual
,
internal
liver
to
pretend
to
extraordinary
apparitions
,
voices
,
conversations
with
spirits
,
message
from
Heaven
,
&c.
Yet
in
his
Discourse
of
Passive
Vnions
,
he
saith
,
that
God
reveals
himself
to
the
soul
by
a
supernatural
species
impressed
in
her
,
he
saith
,
that
the
less
experienced
and
imperfect
are
to
advise
with
their
directour
about
them
,
but
those
who
were
more
eminently
perfect
have
followed
their
own
light
in
judging
of
those
things
and
practising
accordingly
,
without
consulting
others
;
and
withall
addes
,
that
such
souls
which
receive
these
things
must
carefully
observe
her
internal
direction
:
and
that
they
are
not
so
absolutely
obliged
to
resign
their
judgements
and
wills
to
others
,
as
to
neglect
their
own
proper
call
received
from
God
.
And
doth
this
doctrine
now
differ
from
that
of
the
Fanatick
Sectaries
which
have
swarmed
in
England
?
Yes
.
Mr.
Cressy
in
his
Preface
undertakes
at
large
to
shew
the
difference
:
by
answering
the
objection
taken
from
thence
against
the
publishing
this
doctrine
,
because
it
would
justifie
them
in
all
their
frenzies
and
disorders
:
's
Preface
to
Sancta
Sophia
.
S.
23.
and
in
order
to
this
;
1.
He
very
foolishly
goes
about
to
prove
the
necessity
of
divine
Inspirations
;
from
the
necessity
of
divine
Grace
,
for
the
doing
good
actions
;
which
is
not
denyed
by
the
greatest
enemies
to
Enthusiasme
.
He
saith
,
we
ought
to
correspond
to
those
Divine
Inspirations
which
stirr
us
up
to
good
actions
,
if
he
means
by
them
nothing
but
the
assistance
of
Divine
Grace
,
3.
That
there
may
be
false
suggestions
of
the
Devil
,
which
may
appear
like
the
motions
of
Gods
Spirit
.
in
short
,
the
directions
of
F.
Augustin
Baker
.
And
is
not
this
,
think
we
,
a
very
cunning
way
of
vindicating
his
doctrine
from
Fanaticism
,
to
make
Enthusiasm
necessary
to
distinguish
the
motions
of
the
good
,
and
bad
Spirit
in
our
minds
?
I
have
already
shewed
that
he
teaches
the
highest
Enthusiasm
,
and
it
seems
those
who
made
the
objection
were
sensible
of
it
.
But
how
doth
Mr.
Cressy
answer
it
?
by
shewing
what
they
condemn
,
to
be
necessary
;
and
in
effect
that
no
man
can
know
the
difference
between
the
motions
of
the
Holy
Ghost
and
the
Devil
,
but
by
Enthusiasme
;
nay
,
that
is
the
plain
meaning
of
his
words
;
for
this
contemplative
prayer
,
he
saith
,
is
the
only
means
to
gain
such
a
supernatural
light
whereby
we
can
distinguish
one
from
the
other
.
An
admirable
way
!
to
tell
men
they
must
first
be
mad
,
before
they
can
know
whether
they
be
in
their
wits
or
no.
But
since
this
contemplative
state
,
hath
besides
the
common
though
immediate
illuminations
,
many
passive
unions
,
or
extraordinary
revelations
attending
it
,
suppose
the
Question
were
put
how
one
should
know
whether
these
came
from
God
,
or
the
Devil
,
what
answer
will
Mr.
Cressy
then
give
?
will
he
return
back
again
to
try
illuminations
by
inspirations
(
as
he
calls
them
)
and
so
inspirations
by
illuminations
,
which
is
just
like
the
Scripture
by
the
Church
,
and
the
Church
by
Scripture
?
But
here
,
Cressy
,
is
no
pretending
to
new
or
strange
revelations
,
no
walking
in
mirabilibus
super
se
:
yes
I
think
he
doth
so
,
when
he
utters
these
things
;
for
what
are
passive
unions
,
but
new
revelations
,
and
as
great
as
ever
any
Fanatick
Sectary
pretended
to
?
Did
not
they
deliver
this
for
their
Doctrine
,
that
men
ought
to
hearken
to
the
immediate
impulses
of
the
Spirit
of
God
within
them
,
and
that
now
God
doth
acquaint
his
own
people
with
his
mind
and
will
in
a
way
peculiar
to
themselves
?
And
what
have
they
done
of
the
mystical
way
,
but
only
changed
a
few
terms
,
and
asserted
the
thing
it self
higher
than
our
Enthusiasts
did
,
who
did
not
boast
of
so
many
raptures
,
visions
,
and
revelations
as
those
of
the
Church
of
Rome
have
done
.
Lud.
Blosius
in
his
works
hath
one
Book
called
Monile
Spirituale
,
which
consists
of
nothing
but
the
new
and
strange
revelations
which
were
made
to
four
Women
Saints
St.
Gertrude
,
St.
Mathildis
,
St.
Bridgitt
,
and
St.
Catharine
;
and
in
his
Preface
saith
,
it
is
a
sign
of
a
carnal
mind
to
despise
such
revelations
as
these
are
:
for
the
Church
of
God
is
wonderfully
enlightned
by
them
.
What
,
saith
he
,
did
not
the
Prophets
and
Apostles
receive
truth
from
Heaven
by
Revelations
?
As
though
the
case
were
the
very
same
in
these
melancholy
Women
and
in
the
holy
Prophets
and
Apostles
:
and
we
had
just
as
much
reason
to
believe
the
effects
of
hysterical
vapours
and
the
divine
Spirit
.
And
lest
we
should
imagine
these
were
only
the
Fancies
of
some
Women
,
which
their
Church
would
not
be
concerned
for
the
credit
of
,
he
concludes
with
saying
,
that
these
Revelations
were
known
to
the
world
and
approved
.
For
those
of
St.
Bridgitt
we
have
before
shewed
how
much
they
were
approved
;
For
St.
Gertrudes
,
he
saith
the
same
;
and
that
one
very
learned
and
illuminate
man
did
say
after
the
accurate
reading
of
them
,
that
man
could
not
have
the
Spirit
of
God
,
who
Questioned
whether
those
revelations
came
from
it
or
no.
And
therefore
Blosius
is
so
far
from
denying
any
new
or
strange
revelations
among
them
,
that
,
being
a
devout
man
,
he
prays
God
to
pardon
those
who
questioned
the
authority
of
these
revelations
.
But
if
no
new
revelations
are
allowed
among
them
,
what
means
that
saying
in
the
spiritual
exercises
of
the
Iesuits
,
p.
31
,
32.
of
the
Impression
,
A.
D.
1574.
It
is
the
great
perfection
of
a
Christian
to
keep
himself
indifferent
to
do
what
God
shall
reveal
to
him
,
and
not
to
determine
himself
to
do
what
he
hath
already
revealed
and
taught
in
the
Gospel
.
This
is
speaking
to
the
purpose
;
and
lest
I
should
seem
to
charge
any
unjustly
,
(
this
passage
not
appearing
in
the
latter
impressions
)
it
may
be
found
in
the
Moral
practice
of
the
Iesuits
,
new
and
strange
revelations
too
,
and
that
is
the
worthy
publisher
of
the
sixteen
Revelations
of
Mother
Iuliana
:
and
if
those
be
not
new
and
strange
,
I
think
none
ever
ought
to
be
accounted
so
.
But
supposing
they
have
new
and
strange
revelations
among
them
,
yet
Mr.
Cressy
saith
,
they
are
not
seditious
and
troublesome
to
the
World
,
no
dissolving
unity
or
crossing
lawful
authority
by
them
;
because
these
are
enjoyed
in
solitude
and
retirements
,
and
supposing
they
be
mistaken
,
no
harm
would
accrew
to
others
by
it
.
As
though
persons
were
ever
the
less
mad
for
being
chained
,
and
having
a
keeper
assigned
them
:
such
in
effect
do
they
make
the
office
of
a
confessour
to
these
contemplatives
.
The
mischief
to
the
world
is
not
so
great
while
they
are
kept
up
,
but
that
to
Religion
is
unsufferable
,
while
they
lead
devout
persons
in
such
an
unintelligible
way
,
that
the
highest
degree
of
their
perfection
is
Madness
.
But
I
have
already
proved
at
large
,
that
they
have
not
been
able
in
some
cases
,
or
willing
in
others
to
keep
up
these
Enthusiastical
persons
among
them
,
but
they
have
done
as
much
to
the
disturbance
of
the
peace
,
and
been
as
unreclaimable
among
them
,
as
ever
any
Fanatick
Sectaries
have
done
or
been
in
England
.
And
we
are
not
to
think
that
the
Principles
of
their
Church
are
such
quiet
,
meek
and
obedient
things
,
that
not
a
man
among
them
would
ever
lift
up
his
finger
to
give
any
disturbance
to
the
peace
of
a
Nation
:
For
,
§
.
16.
I
now
come
to
prove
that
they
are
as
much
guilty
of
the
second
sort
of
Fanaticism
as
any
Sectaries
among
us
have
been
,
Iesuitical
party
in
the
Roman
Church
are
as
destructive
to
Government
,
as
of
the
most
Fanatick
Sectaries
which
ever
have
been
among
us
.
2.
That
this
party
is
the
most
countenanced
and
encouraged
by
the
Court
of
Rome
.
1.
That
the
Principles
and
Practices
of
the
Iesuitical
party
in
the
Roman
Church
are
as
destructive
to
Government
as
of
the
most
Fanatick
Sectaries
which
ever
have
been
among
us
.
What
effects
of
Fanaticism
have
we
seen
in
England
so
dreadful
which
may
not
be
paralled
with
examples
,
or
justified
by
the
principles
of
that
party
?
Is
it
,
that
so
many
mens
lives
have
been
destroyed
under
a
pretence
of
Religion
?
and
do
they
think
the
Massacre
at
Paris
and
the
Rebellion
in
Ireland
can
ever
be
forgotten
by
us
?
Is
it
,
that
Government
was
supposed
by
them
to
be
so
originally
in
the
people
,
that
they
by
their
representatives
may
call
their
Soveraign
to
an
account
,
and
alter
the
form
of
Government
?
This
is
the
express
doctrine
of
the
Iesuits
:
Bellarmin
,
Civil
power
is
immediately
in
the
people
as
the
immediate
subject
of
it
:
and
is
indifferently
transferred
by
them
either
to
one
or
many
;
and
if
they
see
cause
may
change
it
as
they
see
good
from
a
Monarchy
,
to
an
Aristocratie
or
a
Democratie
.
But
because
after
the
writing
that
Book
,
some
persons
had
published
a
doctrine
contrary
to
his
,
Navarre
,
that
the
people
never
do
transferr
their
power
so
far
to
the
King
,
but
they
retain
it
habitually
in
themselves
,
and
may
in
certain
cases
resume
it
into
their
own
hands
.
Iohn
Mariana
,
whose
name
will
never
be
forgotten
in
these
matters
,
determines
the
case
plainly
,
That
if
there
be
no
hope
of
a
Princes
amendment
,
the
Common-wealth
may
take
away
his
Kingdom
,
and
because
that
cannot
be
done
without
War
,
they
may
raise
armies
against
him
,
and
having
proclaimed
the
King
their
publick
enemy
may
take
away
his
life
.
just
abdication
of
Henry
3.
of
France
,
saith
that
all
the
Majesty
of
the
Kingdom
is
in
the
assembly
of
the
states
,
to
whom
it
belongs
to
bridle
the
Kingly
power
,
and
to
settle
all
things
that
belong
to
the
publick
Government
.
This
is
a
doctrine
fitted
for
such
a
season
wherein
there
is
hopes
to
prevail
upon
a
considerable
party
(
as
in
the
League
in
France
)
to
do
their
business
,
but
in
case
the
States
of
the
Kingdom
be
faithful
to
their
Prince
,
they
have
easier
wayes
of
dispatch
.
And
to
this
end
they
declare
it
lawful
for
any
person
to
take
away
the
life
of
a
Prince
excommunicated
by
the
Pope
.
But
here
their
juggling
and
shuffling
shew
their
meaning
is
not
good
,
for
they
who
mean
honestly
are
not
afraid
to
speak
plainly
.
If
any
one
ask
them
,
Whether
it
be
lawful
to
kill
their
Soveraign
?
they
will
tell
you
by
no
means
,
and
that
none
of
them
ever
said
so
;
but
being
excommunicated
they
do
not
account
him
their
Soveraign
,
that
it
is
a
point
of
faith
to
believe
it
is
in
the
Popes
power
to
depose
Heretical
Princes
,
and
that
subjects
are
upon
their
being
declared
heretical
thereby
absolved
from
all
duty
of
obedience
to
them
.
Nay
that
there
needs
no
sentence
of
the
Pope
to
be
pronounced
against
him
:
and
Mariana
makes
an
intention
of
publick
good
,
or
,
the
advice
of
grave
men
sufficient
,
such
as
the
Jesuites
in
France
were
to
Clement
,
Chastel
,
and
Ravaillac
,
the
first
and
last
the
actual
Murtherers
of
Henry
3.
and
Henry
4.
and
the
second
shewed
his
good
intention
when
he
stabbed
Henry
4.
in
the
mouth
.
If
any
Priest
or
Fryer
should
attempt
it
,
they
have
an
excellent
salvo
for
him
,
that
being
a
spiritual
person
(
acording
to
their
doctrine
of
exemption
)
he
is
no
Subject
to
the
King
.
If
the
Authority
of
the
Council
of
Constance
be
objected
by
them
as
the
doctrine
of
their
Church
against
these
Principles
,
they
have
withall
given
us
an
answer
,
that
it
meddles
not
with
the
case
of
Soveraign
Heretical
Princes
excommunicated
by
the
Pope
.
I
need
not
produce
the
particular
testimonies
in
this
matter
of
Bellarmin
,
Suarez
,
Valentia
,
Vasquez
,
with
the
herd
of
the
Iesuitical
order
who
follow
these
,
having
been
produced
by
so
many
already
,
and
particularly
by
the
two
worthy
Authors
of
the
Answer
to
Philanax
,
Papists
Apology
,
from
the
latter
of
whom
,
we
shortly
expect
a
more
accurate
examination
of
these
things
:
Iesuitical
party
had
upon
the
most
barbarous
effects
of
Fanaticism
here
,
A.
D.
1648.
a
Book
was
Printed
with
this
Title
Several
Speeches
delivered
at
a
Conference
concerning
the
Power
of
Parliament
to
proceed
against
their
King
for
misgovernment
,
licensed
by
Gilb.
Mabbot
,
which
is
,
word
for
word
,
taken
out
of
Parsons
the
Iesuites
Book
of
succession
to
the
Crown
of
England
,
(
purposely
designed
against
our
Kings
title
)
as
will
appear
to
any
one
who
will
take
the
pains
to
compare
them
.
By
which
we
may
see
to
whom
our
Fanaticks
owed
their
principles
and
their
precedents
,
and
how
much
Father
Parsons
(
though
at
that
distance
)
contributed
to
the
cutting
off
the
Kings
Head
.
But
it
may
be
now
they
have
changed
their
principles
and
renounced
all
these
Doctrines
;
we
should
like
them
so
much
the
better
if
they
once
did
this
freely
and
sincerely
,
and
not
with
sly
tricks
and
aequivocations
which
they
use
in
these
matters
whenever
they
are
pinched
with
them
.
Let
them
without
mental
reservations
declare
but
these
two
points
,
that
the
Pope
cannot
absolve
the
Kings
Subjects
from
the
Oath
of
Allegiance
they
make
to
him
,
and
that
though
the
Pope
should
excommunicate
the
King
as
a
Heretick
and
raise
War
against
him
,
they
are
bound
to
defend
the
King
against
the
Pope
;
and
by
the
owning
these
two
Propositions
,
they
will
gain
more
upon
our
belief
of
their
fidelity
,
than
the
large
volumn
in
vindication
of
the
Irish
Remonstrance
hath
done
;
Rome
,
that
by
their
Remonstrance
they
had
fallen
under
the
condemnation
of
the
Bull
of
Paul
5.
against
the
Oath
of
Allegiance
,
they
give
these
three
Answers
which
ought
to
be
considered
by
us
.
1.
That
in
the
Oath
of
Allegiance
they
swear
and
testifie
in
their
Consciences
before
God
and
the
World
,
that
King
Charles
is
their
lawful
King
,
and
that
the
Pope
hath
no
power
to
depose
,
&c.
Whereas
they
only
acknowledge
it
.
2.
That
in
the
Oath
of
Allegiance
,
the
contrary
opinion
is
condemned
which
is
not
in
theirs
.
3.
That
in
the
Oath
of
Allegiance
,
they
declare
that
they
believe
that
the
Pope
cannot
dispense
with
that
Oath
or
any
part
of
it
;
but
this
is
omitted
by
them
:
and
surely
not
without
reason
on
their
parts
,
but
with
little
satisfaction
on
ours
.
And
it
is
easie
to
observe
that
this
Remonstrance
was
grounded
upon
this
,
that
the
Pope
owned
our
King
to
be
lawful
King
of
England
(
a
great
kindness
)
and
this
being
supposed
all
the
rest
follows
naturally
as
they
well
prove
against
the
Divines
of
Lovain
;
good
old
Cause
that
undermines
Parliaments
,
that
Sanctifies
Rebellion
,
and
turns
Nuptials
into
Massacres
.
This
is
that
which
changes
blood
into
Holy
water
,
and
dying
for
Treason
into
Martyrdome
;
this
is
that
which
gives
the
glory
at
Rome
to
Regicides
,
and
makes
the
Pictures
of
Gueret
,
Guignard
and
Garnet
so
much
valued
there
;
of
which
we
have
a
sufficient
testimony
from
Mons.
S.
Amour
;
Henry
Garnet
hanged
and
quartered
at
London
for
the
Catholick
Faith
:
by
which
we
see
that
Treason
and
the
Catholick
faith
are
all
one
at
Rome
;
for
nothing
can
be
more
notorious
than
that
Garnet
suffered
only
on
the
account
of
the
Gunpowder-treason
;
of
which
as
M.
S.
Amour
observes
,
he
acknowledged
himself
guilty
before
he
dyed
.
The
most
dangerous
Sect
among
us
,
is
of
those
who
under
pretence
of
setting
up
the
Kingdom
of
Christ
,
think
it
lawful
to
overturn
the
Kingdoms
of
the
World
.
But
herein
they
have
mightily
the
advantage
of
those
of
the
Church
of
Rome
,
that
what
they
do
for
Christ
,
the
other
do
it
only
for
his
Vicar
:
and
surely
if
either
were
lawful
,
it
is
much
fitter
to
do
it
for
one
,
than
for
the
other
.
We
are
of
opinion
that
it
is
somewhat
better
being
under
Christs
own
Government
than
the
Popes
whatever
they
think
;
but
we
condemn
any
opposition
to
Government
under
any
pretence
whatsoever
;
and
though
Venner
and
his
company
acted
to
the
height
of
Fanaticism
among
our
Sectaries
,
yet
Guido
Faux
with
his
companions
in
their
Church
went
beyond
them
.
2.
That
party
which
hath
been
most
destructive
to
Civil
Government
,
hath
had
the
most
countenance
and
encouragement
from
Rome
.
Of
which
I
shall
give
but
two
instances
but
sufficient
to
prove
the
thing
,
A.
D.
1594.
27
of
December
Iohn
Chastel
a
Citizens
Son
of
Paris
,
and
disciple
of
the
Iesuites
,
having
been
three
years
in
the
School
,
watched
his
opportunity
to
stabb
Henry
4.
but
by
his
stooping
just
at
the
time
of
the
blow
,
he
struck
him
only
into
the
mouth
;
upon
which
the
Iesuits
were
banished
France
,
and
a
Pyramid
erected
in
their
place
of
his
Fathers
house
,
in
the
Front
whereof
towards
the
Palace
gate
,
the
Arrest
of
the
Court
of
Parliament
against
the
Traitor
was
engraven
,
containing
his
examination
and
confession
of
being
a
Scholler
of
the
Iesuits
,
a
Disciple
of
Guerets
,
and
the
sentence
passed
upon
him
because
he
believed
it
lawful
to
Kill
Kings
,
that
Henry
4.
was
not
in
the
Church
till
he
was
approved
by
the
Pope
,
&c.
This
Arrest
continued
without
notice
taken
of
it
at
Rome
,
till
October
9.
A.
D.
1609.
and
on
that
day
it
was
condemned
by
the
Order
of
the
Inquisition
and
put
into
the
Index
Expurgatorius
,
The
latter
instance
concerns
the
Irish
Remonstrance
,
the
account
of
which
I
take
from
Caron
the
publisher
of
it
.
Popish
Clergy
of
Ireland
(
a
very
few
excepted
)
were
accused
of
Rebellion
,
for
opposing
themselves
to
the
Kings
Authority
,
by
the
instigation
of
the
Popes
Nuncio
,
after
which
followed
a
meeting
of
the
Popish
Bishops
,
where
they
banished
the
Kings
Lieutenant
and
took
the
Royal
Authority
upon
themselves
,
almost
all
the
Clergy
and
a
great
part
of
the
people
joyned
with
them
:
and
therefore
it
was
necessary
since
the
Kings
return
to
give
him
better
satisfaction
concerning
their
Allegiance
,
and
to
decline
the
Oath
of
Allegiance
,
which
they
must
otherwise
have
taken
,
some
of
them
agree
upon
this
Remonstrance
to
present
to
the
King
,
the
news
of
which
was
no
sooner
come
to
Rome
,
but
Cardinal
Barberin
sends
a
Letter
to
the
Irish
Nobility
8
July
A.
D.
1662.
to
bid
them
take
heed
of
being
drawn
into
the
ditch
by
those
blind
guides
;
who
had
subscribed
to
some
propositions
testifying
their
Loyalty
to
the
King
,
which
had
been
before
condemned
by
the
Apostolick
See
.
After
this
the
Popes
Nuncio
at
Brussels
,
Iuly
21.
1662.
sends
them
word
how
displeasing
their
Remonstrance
was
at
Rome
,
and
that
after
diligent
examination
by
the
Cardinals
and
Divines
,
they
found
it
contained
Propositions
already
condemned
by
Paul
5.
and
Innocent
10.
and
therefore
the
Pope
gave
him
order
to
publish
this
among
them
,
that
he
was
so
far
from
approving
their
Remonstrance
,
that
he
did
not
so
much
as
permit
it
,
or
connive
at
it
,
and
was
extremely
grieved
that
the
Irish
Nobility
were
drawn
into
it
,
and
therefore
condemned
it
in
this
form
,
That
it
could
not
be
kept
without
breach
of
faith
,
according
to
the
Decree
of
Paul
5.
and
that
it
denyed
the
Popes
Authority
in
matters
of
faith
according
to
that
of
Innocent
10.
By
this
very
late
instance
we
see
what
little
countenance
they
receive
from
Rome
who
offer
to
give
any
reasonable
security
to
the
King
of
their
Loyalty
;
and
by
the
Popes
own
Declaration
,
the
giving
of
it
is
an
injury
to
the
faith
,
and
a
denying
his
Supremacy
.
For
which
we
are
to
understand
that
A.
D.
1648.
when
the
Papists
were
willing
to
make
as
good
terms
for
themselves
as
they
could
,
and
it
was
objected
to
them
,
that
they
held
Principles
inconsistent
with
Civil
Government
,
viz.
that
the
Pope
can
absolve
them
from
their
obedience
,
that
he
can
depose
and
destroy
Heretical
Magistrates
,
that
he
can
dispense
with
all
Oaths
and
contracts
they
make
with
those
whom
they
call
Hereticks
;
upon
which
they
met
together
and
to
save
themselves
from
banishment
resolved
them
in
the
Negative
,
but
no
sooner
was
this
heard
at
Rome
,
but
the
sacred
Congregation
condemned
this
resolution
as
heretical
,
and
the
subscribers
as
lyable
to
the
penalties
against
those
who
deny
the
Popes
Authority
in
matters
of
faith
,
upon
which
they
are
cited
to
appear
at
Rome
,
and
Censures
and
Prisons
are
there
prepared
for
them
.
The
summ
of
it
then
,
is
,
that
they
can
give
no
security
of
their
Loyalty
to
the
King
against
the
Popes
power
to
depose
him
,
and
absolve
his
Subjects
from
whatever
Oaths
they
make
to
him
,
or
they
must
be
accounted
Hereticks
at
Rome
for
so
doing
.
For
this
good
old
Cause
is
as
much
still
in
request
at
Rome
,
as
ever
:
and
it
is
in
their
power
to
be
accounted
Hereticks
at
Rome
,
or
bad
Subjects
in
their
own
Countrey
;
but
one
of
them
they
cannot
avoid
.
So
much
may
suffice
to
shew
that
the
most
dangerous
Principles
of
Fanaticism
either
as
to
Enthusiasm
or
Civil
Government
are
owned
and
allowed
in
the
Church
of
Rome
;
and
therefore
the
number
of
Fanaticks
among
us
is
very
unjustly
charged
upon
the
Reading
the
Scriptures
in
our
own
Language
.
CHAP.
V.
Of
the
Divisions
of
the
Roman
Church
.
The
great
pretence
of
Vnity
in
the
Church
of
Rome
considered
.
The
Popes
Authority
the
fountain
of
that
Vnity
;
what
that
Authority
is
which
is
challenged
by
the
Popes
over
the
Christian
World
;
the
disturbances
which
have
happened
therein
on
the
account
of
it
.
The
first
revolt
of
Rome
from
the
Empire
caused
by
the
Popes
;
Baronius
his
Arguments
answered
.
Rebellion
the
foundation
of
the
greatness
of
that
Church
.
The
cause
of
the
strict
League
between
the
Popes
and
the
posterity
of
Charles
Martel
.
The
disturbances
made
by
Popes
in
the
new
Empire
:
Of
the
quarrels
of
Greg.
7.
with
the
Emperour
and
other
Christian
Princes
,
upon
the
pretence
of
the
Popes
Authority
.
More
disturbances
on
that
account
in
Christendome
,
than
any
other
matter
of
Religion
.
Of
the
Schisms
which
have
happened
in
the
Roman
Church
:
particularly
those
after
the
time
of
Formosus
,
wherein
his
Ordinations
were
nulled
by
his
successours
,
the
Popes
opposition
to
each
other
in
that
Age
:
the
miserable
state
of
that
Church
then
described
.
Of
the
Schisms
of
latter
times
,
by
the
Italick
and
Gallick
factions
,
the
long
continuance
of
them
.
The
mischief
of
those
Schisms
on
their
own
principles
.
Of
the
divisions
in
that
Church
about
matters
of
Order
and
Government
.
The
differences
between
the
Bishops
and
the
Monastick
Orders
about
exemptions
and
priviledges
;
the
history
of
that
Controversie
and
the
bad
success
the
Popes
had
in
attempting
to
compose
it
.
Of
the
quarrel
between
the
Regulars
and
Seculars
in
England
.
The
continuance
of
that
Controversie
here
and
in
France
.
The
Jesuits
enmity
to
the
Episcopal
Order
and
jurisdiction
:
the
hard
case
of
the
Bishop
of
Angelopolis
in
America
.
The
Popes
still
favour
the
Regulars
,
as
much
as
they
dare
.
The
Jesuits
way
of
converting
the
Chinese
discovered
by
that
Bishop
.
Of
the
differences
in
matters
of
Doctrine
in
that
Church
.
They
have
no
better
way
to
compose
them
than
we
.
The
Popes
Authority
never
truly
ended
one
Controversie
among
them
.
Their
wayes
to
evade
the
decisions
of
Popes
and
Councils
.
Their
dissensions
are
about
matters
of
faith
.
The
wayes
taken
to
excuse
their
own
differences
will
make
none
between
them
and
us
,
manifested
by
Sancta
Clara's
exposition
of
the
39
Articles
.
Their
disputes
not
confined
to
their
Schools
,
proved
,
by
a
particular
instance
about
the
immaculate
conception
;
the
infinite
scandals
,
confessed
by
their
own
Authors
,
to
have
been
in
their
Church
about
it
.
From
all
which
it
appears
that
the
Church
of
Rome
can
have
no
advantage
in
point
of
Vnity
above
ours
.
2.
§
.
1.
THE
other
thing
objected
,
the
number
of
our
Sects
,
and
the
disturbances
which
have
been
among
us
upon
their
account
:
whereas
among
them
the
Government
of
the
Church
is
so
ordered
as
to
keep
all
in
peace
and
Vnity
.
This
makes
it
necessary
to
examine
that
admirable
Vnity
they
boast
so
much
of
;
and
either
they
mean
by
it
,
that
there
hath
been
less
disturbance
in
the
world
before
the
Reformation
,
or
no
Schisms
among
themselves
,
or
no
differences
in
the
matters
of
Religion
.
But
I
shall
now
prove
:
1.
That
there
have
never
been
greater
disturbances
in
the
World
than
upon
the
account
of
that
Authority
of
the
Pope
,
which
they
look
on
as
the
Foundation
of
their
Vnity
.
2.
That
there
have
happened
great
and
scandalous
Schisms
among
themselves
on
the
same
account
.
3.
That
their
differences
in
Religion
both
as
to
matter
of
Order
and
Doctrine
have
been
as
great
and
managed
with
as
much
animosity
as
any
among
us
.
1.
The
disturbances
in
the
World
upon
the
account
of
the
Popes
Authority
:
I
meddle
not
barely
with
his
usurpations
,
(
which
work
is
lately
and
largely
done
,
)
Hen.
Foulis
.
but
the
effects
of
them
in
these
Western
Churches
.
For
which
we
are
to
consider
what
authority
that
is
,
which
the
Pope
challenges
,
and
what
disturbances
hath
been
given
to
the
peace
of
Christendome
by
it
.
The
Authority
claimed
by
the
Pope
,
is
that
of
being
Vniversal
Pastor
over
the
Catholick
Church
,
by
vertue
of
which
not
only
spiritual
direction
in
matters
of
faith
,
but
an
actual
jurisdiction
over
all
the
members
of
it
doth
belong
unto
him
.
For
otherwise
they
say
the
Government
of
the
Church
is
imperfect
and
insufficient
for
its
end
;
because
Princes
may
easily
overthrow
the
Unity
of
the
Church
by
favouring
Hereticks
,
if
they
be
not
in
subjection
to
the
Pope
as
to
their
temporal
concernments
,
because
it
may
happen
that
they
have
a
regard
to
no
other
but
these
;
if
it
were
not
therefore
in
the
Popes
power
to
depose
Princes
and
absolve
Subjects
from
their
Alleagiance
,
when
they
oppose
the
Vnity
of
the
Church
,
his
power
,
say
they
,
is
an
insignificant
title
,
and
cannot
reach
the
end
it
was
designed
for
.
Besides
they
urge
,
that
all
Princes
coming
into
the
Church
are
to
be
supposed
to
submit
their
Scepters
to
Christ
,
so
as
to
lose
them
in
case
they
act
contrary
to
the
Catholick
Church
,
of
which
they
are
made
members
:
for
whosoever
doth
not
hate
Father
and
Mother
,
&c.
cannot
be
my
Disciple
.
And
what
officer
is
there
so
fit
to
take
all
Escheats
and
Forfeitures
of
Power
as
Christs
own
Vicar
upon
Earth
?
But
to
adde
more
strength
,
Bellarmin
very
prettily
proves
it
out
of
Pasce
oves
,
for
every
Pastor
must
have
a
threefold
power
to
defend
his
flock
,
a
power
over
wolves
to
keep
them
from
destroying
the
Sheep
,
a
power
over
the
Rams
that
they
do
not
hurt
them
,
and
a
power
over
the
Sheep
to
give
them
convenient
food
;
now
,
saith
he
,
very
subtilly
,
if
a
Prince
of
a
sheep
should
turn
a
Ram
or
a
Wolf
,
must
not
he
have
power
to
drive
him
away
,
and
to
keep
the
people
from
following
him
?
This
is
then
the
only
current
doctrine
concerning
the
Popes
Authority
in
the
Court
of
Rome
,
although
some
mince
the
matter
more
than
others
do
,
and
talk
only
of
an
indirect
power
,
yet
they
all
mean
the
same
thing
,
and
ascribe
such
power
to
the
Pope
,
whereby
he
may
depose
Princes
and
absolve
subjects
from
the
duty
they
owe
to
them
.
And
how
much
in
request
this
Doctrine
continues
at
Rome
appears
by
the
Counsel
given
by
Michael
Lonigo
,
Master
of
the
Palace
,
to
Pope
Greg.
15.
A.
D.
1623.
about
perswading
the
Duke
of
Bavaria
then
newly
made
Elector
to
receive
a
confirmation
of
his
title
from
the
Pope
;
to
which
end
,
he
saith
,
some
skilful
person
ought
to
be
imployed
to
acquaint
him
,
that
the
power
of
the
Empire
was
the
meer
issue
of
the
Church
,
and
did
spring
from
it
as
a
Child
from
the
Mother
,
and
that
it
was
a
great
sin
for
any
Christian
to
call
this
into
Question
;
and
consequently
the
Popes
power
and
authority
to
determine
concerning
the
State
and
affairs
of
the
Empire
,
and
this
he
attempts
to
prove
by
no
fewer
than
nineteen
arguments
,
all
of
them
drawn
from
the
former
Usurpations
of
the
Popes
and
encroachments
upon
the
Empire
:
from
whence
he
concludes
that
the
Electorship
could
not
be
lawfully
taken
away
from
one
and
given
to
another
,
without
the
Popes
consent
and
authority
,
and
that
such
a
disposal
of
it
was
in
it self
null
,
and
of
no
force
.
The
same
year
came
forth
a
Book
of
Aphorisms
concerning
the
restoring
the
state
of
the
Church
,
§
.
2.
We
now
consider
what
the
blessed
effects
of
this
pretended
power
hath
been
in
the
Christian
World
;
Roman
Emperour
,
then
resident
at
Constantinople
,
was
wholly
caused
by
the
Pope
.
The
first
Pope
saith
Onuphrius
,
Onuphrius
,
Gregory
2.
then
Pope
took
away
the
small
remainder
of
the
Roman
Empire
from
him
in
Italy
:
that
he
not
only
excommunicated
the
Emperour
,
but
absolved
all
the
people
of
Italy
from
their
Alleagiance
,
and
forbad
the
payment
of
any
Tribute
to
him
;
whereupon
the
inhabitants
of
Rome
,
Campania
,
Ravenna
,
and
Pentapolis
,
i.e.
the
Region
about
Ancona
,
immediately
rebelled
,
and
rose
up
in
opposition
to
their
Magistrates
whom
they
destroyed
.
At
Ravenna
,
Paulus
the
Emperours
Lieutenant
or
Exarch
was
killed
;
at
Rome
,
Peter
the
Governour
had
his
eyes
put
out
,
in
Campania
,
Exhilaratus
and
his
Son
Hadrian
were
both
Murdered
by
the
people
of
Rome
,
and
not
content
with
this
,
he
writ
a
Letter
to
the
Emperour
full
of
the
greatest
reproaches
imaginable
.
their
spight
against
the
Roman
Church
and
their
ignorance
of
affairs
in
it
;
but
if
we
believe
him
,
the
Pope
rather
endeavoured
to
keep
them
in
obedience
to
the
Emperour
,
and
when
they
would
have
chosen
another
he
opposed
it
:
which
he
proves
from
Paulus
Diaconus
and
Anastasius
.
But
what
is
that
to
the
business
?
the
question
is
not
,
whether
the
Pope
did
not
hinder
the
choosing
another
Emperour
,
but
whether
he
did
not
draw
the
people
off
from
their
obedience
to
the
Emperour
that
then
was
?
And
this
is
not
only
affirmed
by
the
Greek
historians
;
but
by
those
of
the
Roman
Church
.
finding
the
Emperour
incorrigible
,
he
made
Rome
,
and
all
the
West
to
revolt
from
him
,
and
forbad
his
Tributes
:
the
same
is
affirmed
by
Otto
Frisingensis
,
Conradus
Vrspergensis
,
Hieronymus
Rubeus
and
others
,
who
cannot
be
suspected
of
any
enmity
to
the
Roman
Church
.
new
Emperour
,
therein
the
Pope
had
another
game
to
play
,
he
was
not
willing
the
Souldiery
should
make
another
Emperour
;
Hadrianus
Valesius
well
observes
the
Pope
durst
not
so
affront
the
Emperour
,
if
he
had
not
held
a
private
correspondency
with
Charles
Martel
at
that
time
,
whose
honour
and
armes
were
the
greatest
in
these
Western
parts
.
Having
thereby
strengthened
his
interest
against
both
the
Emperour
his
known
enemy
and
the
Lombards
that
were
at
best
but
unfaithful
friends
,
he
makes
what
advantage
he
can
of
the
places
that
owed
subjection
to
the
Emperour
to
make
up
the
Patrimony
of
the
Church
:
as
Valesius
observes
particularly
of
Sutrium
,
the
people
not
only
cast
off
the
Emperour
,
but
did
swear
to
be
faithful
to
the
Pope
,
(
no
wonder
then
he
was
not
willing
to
have
a
new
Emperour
chosen
)
so
that
at
this
time
Rome
,
and
the
Roman
Dutchy
came
into
the
hands
of
the
Pope
,
the
Cities
of
which
are
enumerated
by
Sigonius
;
Papirius
Massonus
deservedly
makes
this
Pope
,
the
founder
of
the
greatness
of
the
Roman
Church
:
which
we
see
was
laid
in
down-right
rebellion
:
and
can
be
no
otherwise
justified
than
by
making
the
Pope
absolute
Governour
of
the
World
.
Not
long
after
the
Pope
begins
saith
Valesius
,
Charles
Martel
,
with
the
Keyes
of
St.
Peters
Sepulchre
,
in
token
of
their
owning
him
as
their
Protector
.
Which
Embassie
being
acceptable
to
Charles
,
Fire
and
Sword
;
and
as
he
loved
St.
Peter
he
would
come
with
all
Speed
into
Italy
;
as
appears
by
the
letters
still
extant
and
published
by
Sirmondus
.
Pope
Zachary
to
know
whether
it
were
not
fitter
for
him
to
bear
the
name
who
did
all
the
business
of
a
King
,
who
very
well
understood
his
meaning
and
readily
assented
to
it
,
upon
which
Chilperick
was
deposed
and
put
into
a
Monastery
,
Lombards
,
Stephen
writes
a
very
pittiful
Letter
of
complaint
to
Pepin
,
and
Charles
and
Charlemagne
his
Sons
,
wherein
he
saith
that
Aistulphus
had
almost
broke
his
heart
with
grief
,
because
he
would
not
leave
one
foot
of
Land
to
St.
Peter
and
the
Holy
Church
;
and
therefore
he
conjures
them
by
St.
Peter
who
had
anointed
them
Kings
,
that
they
would
recover
the
lands
again
out
of
the
Lombards
hands
,
or
otherwise
they
may
think
what
a
sad
account
they
will
give
to
St.
Peter
in
the
day
of
Judgement
:
These
are
the
words
of
the
Popes
letter
lately
published
by
Delaland
Sirmondus
his
Nephew
in
his
Supplement
of
the
Gallican
Councils
.
Churches
Revenew
,
by
which
it
was
now
grown
very
considerable
by
the
spoiles
of
the
Empire
,
the
Exarchat
of
Ravenna
in
Pope
Stephens
time
being
destroyed
,
which
was
the
only
remainder
then
left
of
the
Empire
in
Italy
:
and
the
revenews
of
it
were
given
by
Pepin
to
the
Church
of
Rome
:
as
appears
by
an
ancient
inscription
in
Ravenna
mentioned
by
Papirius
Massonus
.
Roman
See
(
assoon
as
he
had
taken
them
from
the
Lombards
)
the
Pope
went
away
well
satisfied
:
and
drew
after
him
a
mighty
Army
,
whereby
a
great
part
of
Italy
was
laid
waste
,
more
Cities
,
makes
him
wholly
of
his
party
,
and
Rachis
is
fain
to
retire
again
to
a
Monastery
:
but
after
a
while
,
Desiderius
finds
an
occasion
to
quarrel
with
the
Pope
,
and
takes
several
cities
into
his
hands
which
the
Pope
had
gotten
possession
of
,
and
threatens
suddenly
to
besiege
Rome
,
Pope
Adrian
finding
himself
in
these
straights
dispatches
away
messengers
with
all
speed
to
Charles
the
Son
of
Pepin
,
that
he
would
imitate
his
Father
and
Grandfather
in
relieving
the
Church
of
Rome
in
this
distress
.
Charles
not
willing
to
omit
such
an
opportunity
of
inlarging
his
Dominions
enters
Italy
with
a
great
Army
,
and
in
a
little
time
puts
a
period
to
the
Kingdom
of
Lombardy
,
which
had
then
lasted
in
Italy
206
years
;
and
was
magnificently
received
at
Rome
by
Hadrian
and
the
people
,
by
whom
he
was
chosen
Protector
of
the
Roman
Church
and
state
under
the
name
of
Patritius
;
and
he
being
desired
by
Hadrian
to
confirm
his
Fathers
Promises
to
the
Church
,
not
only
doth
that
,
but
addes
a
considerable
accession
,
the
more
firmly
to
oblige
the
Romans
,
and
especially
the
Pope
to
him
.
Italy
being
thus
reduced
,
nothing
was
now
wanting
to
Charles
but
the
Title
of
Emperour
,
having
already
so
great
a
dominion
in
Italy
,
besides
what
he
had
in
Germany
and
France
.
This
had
been
often
treated
on
between
the
Pope
and
him
,
but
the
seditions
of
Rome
by
the
Emperours
party
frequently
happening
by
the
presence
of
some
of
his
Officers
there
,
as
Platina
confesseth
,
Pope
Leo
3.
by
the
conspiracy
of
some
of
the
chief
Citizens
of
Rome
was
seized
on
and
imprisoned
,
from
whence
making
a
difficult
escape
,
he
goes
in
haste
to
Charles
,
who
coming
into
Italy
and
punishing
the
conspiratours
,
the
Pope
then
,
(
some
say
,
by
his
own
Authority
,
of
which
number
Bellarmin
reckons
thirty
three
Authors
,
by
the
consent
of
the
Senate
and
people
)
declares
Charles
to
be
Emperour
of
Rome
,
who
solemnly
performs
the
office
of
his
Inauguration
.
Thus
we
have
seen
the
Foundation
laid
of
the
Greatness
of
the
Roman
Church
,
which
being
begun
in
Rebellion
was
carryed
on
by
continual
warrs
,
and
so
great
devastations
of
the
Countrey
,
that
the
countrey
about
Rome
,
suffered
more
in
that
time
than
in
all
the
invasions
of
the
barbarous
Nations
for
344
years
before
.
And
was
not
the
Church
like
to
enjoy
much
happiness
and
peace
under
a
Government
founded
in
Rebellion
and
maintained
by
blood
?
for
we
see
the
Popes
were
the
great
instruments
of
casting
off
their
lawful
Prince
,
and
taking
his
Territories
to
themselves
and
to
maintain
what
they
had
unjustly
gotten
,
never
scrupled
beginning
quarrels
,
making
warrs
,
calling
in
any
forrain
assistance
that
might
the
most
serve
to
promote
their
designes
.
§
.
3.
It
might
now
be
imagined
that
the
Popes
having
been
so
highly
obliged
by
Charlemagne
,
Ludovicus
Pius
son
of
Charles
the
great
,
his
sons
combining
together
against
him
in
France
,
the
Pope
Gregory
4.
going
thither
under
a
pretence
of
reconciling
them
joynes
with
the
Sons
in
their
Rebellion
against
their
Father
.
Pope
,
because
Paulus
Aemilius
saith
,
that
the
Pope
abrogated
the
Decree
,
whereby
Ludovicus
was
deprived
of
the
Empire
:
But
Baronius
understood
his
business
too
well
to
make
use
of
the
Testimony
of
so
late
an
Author
,
if
he
could
have
had
any
assistance
from
those
who
lived
near
the
time
.
Imperial
Family
,
wrote
a
Book
on
purpose
of
the
differences
among
the
Sons
of
Ludov.
Pius
,
and
he
expresly
saith
,
that
they
drew
the
Pope
into
their
Party
;
the
Pope
,
he
saith
,
indeed
pretended
to
reconcile
them
,
but
the
event
shewed
it
to
be
otherwise
;
and
the
Emperour
sent
to
him
to
know
if
he
came
to
him
,
what
made
him
stay
so
long
before
he
came
at
him
?
and
Vnderstanding
that
he
came
with
a
design
to
excommunicate
all
that
would
not
joyne
with
the
Sons
against
the
Father
,
he
said
,
that
if
he
came
to
excommunicate
others
,
he
should
go
away
excommunicated
himself
,
because
he
acted
against
the
Canons
.
Papirius
Massonus
,
upon
the
Testimony
of
Nithardus
(
whom
he
calls
Vitaldus
)
makes
Gregory
guilty
of
the
conspiracy
of
the
Sons
against
their
Father
:
and
the
reason
he
gives
of
it
is
,
that
Lotharius
having
the
command
of
Italy
might
dispossess
him
of
his
seat
if
he
opposed
him
;
and
more
he
saith
,
are
ready
to
worship
the
rising
than
the
setting
Sun
.
A
very
worthy
excuse
for
the
head
of
the
Church
to
encourage
the
Rebellion
of
Sons
against
their
Father
,
and
him
too
who
had
all
his
life
shewed
as
much
kindness
to
the
Roman
See
as
his
Ancestors
had
done
!
Sigebertus
Gemblacensis
saith
,
that
Pope
Gregory
went
into
France
being
of
the
party
of
the
Emperours
Sons
against
himself
.
Pope
Hadrian
2.
saith
,
that
Gregory
came
into
France
with
Lotharius
against
the
Emperours
will
,
and
there
was
no
peace
in
France
after
,
as
had
been
before
;
and
that
he
returned
with
infamy
to
Rome
.
It
would
be
too
large
a
task
to
reckon
up
particularly
all
the
quarrels
,
which
the
Popes
after
this
did
either
begin
with
or
foment
among
Christian
Princes
,
I
shall
only
at
present
single
out
some
of
the
most
remarkable
of
them
,
not
managed
by
Beasts
and
Monsters
as
their
own
Writers
call
some
of
their
Popes
,
but
persons
applauded
for
their
Wisdome
and
Courage
in
maintaining
the
dignity
of
their
See
.
§
.
4.
Among
these
,
Cardinal
Benno
hath
writ
,
(
and
is
very
weakly
suspected
by
Bellarmin
to
have
been
made
by
some
Lutheran
;
it
being
first
published
by
a
zealous
Papist
)
but
that
which
I
design
,
is
to
shew
,
that
under
a
pretence
of
advancing
his
Authority
he
was
the
great
Boutefeu
of
Christendome
.
Iulius
Caesar
fought
)
and
he
may
thank
the
Pope
for
so
many
opportunities
to
shew
his
courage
.
For
he
was
no
sooner
well
settled
in
his
chaire
,
but
he
finds
a
pretence
of
quarrelling
with
the
Emperour
,
and
he
had
such
a
spirit
of
contradiction
in
him
,
that
it
was
enough
for
any
thing
to
displease
him
,
to
hear
it
was
liked
by
the
Emperour
and
the
Bishops
,
as
Otto
Frisingensis
reports
of
him
.
While
he
was
yet
but
Arch-deacon
of
Rome
,
Petrus
Damiani
who
was
a
Brother
Cardinal
with
him
describes
him
as
a
person
of
the
greatest
pride
and
insolency
imaginable
in
a
letter
to
Pope
Alexander
2.
and
Hildebrand
his
Arch-deacon
,
holy
Devil
,
and
saith
,
that
his
venerable
pride
had
plowed
his
back
with
such
severe
stripes
that
he
was
able
to
endure
them
no
longer
:
and
in
another
Letter
to
himself
alone
,
he
saith
,
that
he
could
not
get
so
much
as
a
good
word
from
him
,
though
he
wishes
he
had
served
God
and
St.
Peter
as
heartily
as
he
had
served
him
:
and
that
he
followed
no
other
Canons
but
his
Will
:
and
his
judgement
did
not
follow
his
own
thoughts
but
his
.
This
had
been
very
fair
towards
another
man
;
but
none
of
his
fellow
Bishops
are
matches
for
him
,
being
Pope
he
cares
for
meddling
with
nothing
under
Crowns
and
Scepters
,
and
those
he
takes
upon
him
to
dispose
as
freely
as
his
predecessour
did
,
when
he
said
,
All
these
things
will
I
give
thee
,
only
fall
down
and
worship
me
:
For
this
was
the
indispensable
condition
with
him
.
I
shall
give
a
brief
account
of
the
affairs
of
the
Empire
in
his
time
,
chiefly
from
Sigonius
who
cannot
be
suspected
for
an
Henrician
Heretick
,
Pope
Hildebrand
began
with
was
the
business
of
investitures
;
and
at
a
Council
in
the
Lateran
he
Decreed
that
in
case
any
one
received
investiture
from
a
Lay
person
,
both
he
that
gave
and
he
that
received
it
should
be
both
excommunicated
,
to
which
he
adjoyned
a
Decree
against
the
Marriage
of
Clergy-men
,
which
was
no
sooner
published
by
his
Legats
in
Germany
,
but
all
the
Clergy
were
in
an
uproar
,
and
charged
the
Pope
with
contradicting
S.
Paul
,
and
that
by
this
means
he
made
way
for
all
manner
of
uncleanness
,
Clergy
men
who
had
Wives
;
but
not
satisfied
with
this
,
he
summons
the
Emperour
,
very
Magisterially
,
to
appear
before
him
;
and
in
case
of
neglect
,
that
he
should
be
excommunicated
.
Henry
instead
of
appearing
calls
a
Council
of
Bishops
who
pronounce
him
an
unlawful
Pope
,
to
which
they
all
subscribed
;
which
message
was
sent
to
the
Pope
before
his
Council
could
meet
,
but
Hildebrand
encouraged
himself
by
the
examples
of
his
Predecessors
,
Gregory
2.
&
3.
(
who
took
away
the
remainder
of
the
Empire
from
Leo
)
and
published
a
Bull
wherein
he
deprived
the
Emperour
of
his
Authority
,
and
absolved
all
his
Subjects
from
their
Allegiance
,
and
forbad
any
to
own
him
for
their
Prince
;
upon
which
a
Rebellion
in
the
Empire
followed
,
only
they
allowed
him
time
to
make
his
peace
with
the
Pope
,
within
the
year
,
before
they
would
choose
a
new
Emperour
.
The
poor
Emperour
finding
so
general
a
revolt
is
fain
to
go
into
Italy
without
money
or
retinue
,
till
the
Bishops
of
Milan
and
Ravenna
and
Lombardy
,
who
held
faithful
to
him
furnished
him
with
both
.
The
Pope
hearing
that
,
stops
his
journey
into
Germany
and
returns
to
Canusium
,
a
strong
place
belonging
to
his
dear
Mathildis
,
who
out
of
great
kindness
never
parted
from
him
;
thither
came
the
German
Bishops
first
,
and
beg
their
pardon
barefoot
;
the
Pope
puts
them
severally
into
Cells
and
there
feeds
them
with
bread
and
water
;
but
at
last
upon
promise
never
to
discourse
with
the
Emperour
before
he
had
given
him
satisfaction
,
(
unless
it
were
to
perswade
him
to
it
)
they
are
dismissed
.
The
Emperour
now
draws
near
to
Canusium
,
and
gets
Mathildis
and
two
more
of
greatest
interest
with
the
Pope
to
intercede
for
him
;
but
all
they
could
prevail
with
him
for
,
was
,
that
this
servant
of
servants
,
this
follower
of
St.
Peter
,
even
the
humble
minded
Pope
Hildebrand
,
admits
him
within
the
second
wall
of
the
Town
,
where
casting
off
his
Royal
habit
,
he
was
,
bare-footed
in
the
midst
of
Winter
to
wait
for
the
Popes
answer
,
in
which
posture
he
continued
three
dayes
together
,
on
the
fourth
the
Pope
very
graciously
sends
him
word
he
might
come
into
his
presence
.
If
Lucifer
himself
had
sate
in
the
Chair
,
he
would
not
have
denyed
him
so
much
courtesie
as
his
Vicar
shewed
him
;
who
after
submission
to
his
own
terms
,
and
at
his
feet
begging
absolution
,
he
absolved
him
.
But
the
mean
carriage
of
the
Emperour
herein
,
extremely
disobliged
the
Italians
his
friends
,
who
began
to
slight
and
contemn
him
for
it
,
and
to
say
he
was
unworthy
the
Empire
,
and
therefore
would
choose
his
Son
in
his
room
:
Henry
finding
himself
in
this
condition
,
returns
to
his
old
friends
,
who
declared
the
terms
null
which
the
Pope
had
forced
upon
him
;
the
Pope
finding
the
Emperour
resolved
to
defend
his
power
;
sends
away
two
Legats
into
Germany
who
met
the
Princes
at
the
Diet
in
Forcheim
,
Legats
.
Henry
is
deposed
and
Rodolphus
of
Suevia
chosen
Emperour
.
Albertus
Stadensis
with
falshood
in
saying
that
Greg.
7.
transferred
the
Crown
to
Rodolphus
and
sent
it
with
the
known
verse
upon
it
;
but
whatever
becomes
of
the
verse
,
it
seems
strange
from
Baronius
his
own
story
that
any
one
should
question
the
thing
.
For
was
not
his
excommunicating
Henry
the
cause
of
the
first
defection
from
him
?
Did
not
he
absolve
the
people
from
their
allegiance
?
and
after
his
absolution
,
when
he
found
Henry
resolved
to
maintain
his
power
,
did
not
he
send
his
Legats
on
purpose
into
Germany
with
instructions
to
the
Princes
to
take
care
of
the
Empire
?
Were
not
his
Legats
present
at
all
the
proceedings
and
approved
them
?
How
could
then
the
Pope
have
no
hand
in
it
?
unless
it
were
that
he
did
not
put
the
Crown
upon
his
head
himself
.
But
saith
Baronius
,
Gregory
〈◊〉
an
Epistle
of
his
calls
Peter
and
Paul
to
witness
that
he
did
not
know
of
their
choosing
Rodolphus
:
but
he
doth
not
deny
that
they
proceeded
to
a
new
choice
because
Henry
did
not
keep
his
terms
with
him
;
he
had
intimations
enough
given
him
who
was
likest
to
be
the
man
,
and
therefore
he
need
not
care
any
more
,
than
to
have
a
new
election
;
and
in
the
instructions
given
to
his
Legats
,
wherein
he
pretended
to
Umpire
the
business
between
them
(
after
Rodolphus
had
sent
his
Son
as
hostage
for
his
fidelity
to
the
Pope
)
he
gave
them
express
commands
that
which
soever
of
them
should
not
obey
his
will
,
that
they
should
resist
him
to
the
death
,
and
excommunicate
all
that
adhered
to
him
,
because
forsooth
,
it
was
the
sin
of
Idolatry
to
contemn
the
Apostolick
See
:
and
concludes
his
Letter
with
that
abominable
hypocrisie
,
that
herein
he
did
not
seek
his
own
things
,
but
the
things
of
Iesus
Christ
.
A
way
of
abusing
Scripture
he
had
taught
his
friend
Mathildis
,
when
she
used
St.
Pauls
words
in
a
Letter
to
the
Pope
to
express
her
love
to
him
,
neither
tribulation
,
nor
distress
nor
persecution
,
nor
famine
,
nor
nakednes●
,
nor
sword
,
nor
death
,
nor
life
,
nor
principalities
,
&c.
should
be
able
to
separate
her
from
the
love
of
St.
Peter
in
Christ
Iesus
our
Lord
;
whom
she
meant
by
St.
Peter
is
very
easie
to
understand
,
according
to
the
constant
dialect
of
this
Pope
,
whose
Bulls
and
Anathema's
against
Princes
ran
in
St.
Peters
name
.
But
we
leave
Baronius
admiring
the
Providence
of
God
,
that
when
Princes
and
Bishops
forsook
the
Church
of
Rome
,
he
raised
up
Agnes
the
Emperours
Mother
,
against
her
own
Son
,
and
Beatrix
and
Matilda
,
of
near
kindred
to
the
Emperour
,
to
support
the
Pope
against
him
;
and
not
long
after
we
find
him
acknowledging
that
Rodolphus
was
confirmed
by
the
P●pe
,
Baronius
,
he
desires
all
the
World
to
take
notice
that
it
is
in
the
Popes
power
to
take
away
Empires
,
Kingdomes
,
Principalities
,
Dutchies
,
Marquisates
,
Earldomes
,
and
the
possessions
of
all
men
from
them
,
and
give
them
to
whom
he
shall
think
fit
.
But
doth
Baronius
in
the
least
go
about
to
explain
or
mitigate
this
?
he
complains
of
the
prosperity
of
the
wicked
,
because
Henry
obtained
after
this
a
signal
victory
over
Rodolphus
in
his
fourth
Battel
,
wherein
he
was
wounded
in
his
right
hand
,
German
Historians
)
acknowledged
therein
the
just
judgement
of
God
being
near
his
death
,
that
being
the
hand
wherewith
he
had
sworn
fidelity
to
the
Emperour
;
and
then
told
his
friends
(
whatever
the
Pope
did
swear
by
St.
Peter
and
St.
Paul
)
that
the
Popes
command
made
him
break
his
Oath
,
and
take
that
honour
upon
him
which
did
not
belong
to
him
;
and
he
wished
they
who
had
put
him
upon
it
would
consider
how
they
led
men
to
their
eternal
damnation
by
such
courses
;
which
having
said
with
great
grief
of
mind
,
saith
Helmoldus
he
dyed
.
And
the
Pope
himself
did
not
escape
much
better
,
for
the
Emperour
marches
into
Italy
with
a
great
Army
,
takes
in
all
the
Towns
which
opposed
him
,
deposes
Hildebrand
by
the
Bishops
of
his
party
,
as
the
cause
of
all
the
Warr
and
Bloodshed
,
and
sets
up
Gibert
of
Ravenna
under
the
name
of
Clement
3.
besieges
Rome
,
Florentius
Wigorniensis
,
Matthew
Paris
report
of
him
,
from
the
testimony
of
the
Bishop
of
Mentz
,
that
he
called
,
when
he
was
dying
,
one
of
his
Friends
to
him
,
that
it
was
through
the
instigation
of
the
Devil
that
he
had
made
so
great
a
disturbance
in
the
Christian
world
.
Whether
they
who
applaud
and
admire
him
in
the
Roman
Church
,
as
particularly
Baronius
,
a
man
of
his
spirit
to
succeed
him
)
will
believe
this
or
no
,
we
matter
not
,
since
there
is
so
apparent
evidence
for
the
truth
of
the
thing
.
But
we
not
only
see
,
the
whole
Empire
put
into
a
flame
under
pretence
of
this
authority
of
the
Pope
,
and
Italy
laid
wast
by
it
to
so
great
a
degree
saith
Sigonius
,
that
Mothers
devoured
their
Children
for
meer
hunger
;
but
we
may
find
him
as
busie
though
not
with
equal
success
with
other
Princes
of
Christendome
.
He
threatens
the
King
of
France
to
deprive
him
(
if
he
did
not
submit
to
him
)
and
that
his
Subjects
should
certainly
revolt
from
him
,
unless
they
would
renounce
their
Christianity
;
which
are
the
words
of
his
Bull
in
Baronius
:
but
finding
no
amendment
the
next
year
he
sends
another
,
wherein
he
tells
him
,
that
if
according
to
his
hard
and
impenitent
heart
,
Peter
,
by
the
help
of
God
he
would
excommunicate
him
and
all
that
should
obey
him
:
the
same
year
he
excommunicates
in
Italy
Robert
Duke
of
Apulia
,
Prince
of
the
Normans
,
Gilulphus
Prince
of
Saierno
,
and
sends
an
army
against
them
.
He
threatens
Alphmsus
King
of
Spain
with
the
Sword
of
St.
Peter
;
Nicephorus
Emperour
of
Constantinople
;
he
not
only
deprived
Boleslaus
King
of
Poland
of
his
Kingdom
,
but
puts
the
whole
Kingdom
under
an
interdict
,
forbids
the
Bishops
anointing
any
for
King
but
whom
he
should
appoint
.
Of
all
the
Princes
of
Christendome
I
find
none
so
much
in
his
favour
as
our
William
the
first
of
the
Norman
Race
,
for
he
coming
into
a
Kingdom
,
where
he
found
no
interest
but
what
his
Sword
made
him
,
keeps
a
fair
correspondency
with
the
Pope
,
the
Iewel
of
Princes
,
and
saith
that
he
ought
to
be
the
rule
of
obedience
to
all
other
Princes
;
but
yet
William
himself
could
not
escape
his
threatnings
,
when
he
forbad
the
Bishops
of
his
Kingdom
to
go
to
Rome
,
and
utterly
denyed
taking
any
oath
of
fidelity
to
the
Pope
which
he
pressed
upon
him
by
his
Legat
;
right
of
investiture
of
Bishop
by
a
staff
and
a
ring
,
Soveraign
Princes
;
which
was
the
truest
cause
of
all
the
quarrels
of
Christendome
raised
and
fomented
by
this
Hell-brand
as
the
Centuriatours
according
to
their
Dialect
call
him
.
And
although
Onuphrius
in
his
life
confess
that
this
Popes
designs
if
they
had
taken
effect
would
have
quite
overthrown
the
Majesty
of
the
Empire
,
Vrspergensis
,
very
reproachful
speeches
against
him
:
but
he
had
been
no
fit
successour
for
Hildebrand
who
could
content
himself
with
bare
words
,
private
discontents
,
that
he
took
upon
him
the
Kingdom
of
Lombardy
against
his
Father
by
the
Authority
of
Urban
himself
:
Baronius
,
mentions
not
only
their
meeting
at
Cremona
,
but
that
Conradus
there
took
an
oath
of
fidelity
to
the
Pope
,
and
the
Pope
in
requital
solemnly
promised
him
to
give
him
all
the
advice
and
assistance
he
could
for
the
obtaining
the
Kingdom
and
Empire
of
his
Father
.
What
is
fomenting
and
encouraging
Rebellion
in
the
highest
degree
if
this
be
not
?
And
the
sentence
of
deposition
of
Conrade
in
the
Diet
at
Aken
,
A.
D.
1096.
expresly
mentions
,
as
the
cause
of
it
,
his
adhering
to
Pope
Vrban
against
the
Emperour
his
Father
,
and
there
his
Son
Henry
declared
his
successour
,
and
solemnly
swears
never
to
Rebell
against
his
Father
.
Emperours
heresie
(
as
they
were
pleased
to
call
it
)
and
to
promise
obedience
to
Paschal
and
his
Successours
,
to
affirm
what
the
Church
affirmed
,
and
condemn
what
she
condemns
.
Having
by
this
means
secured
the
Bishops
from
adhering
to
the
Emperours
party
,
there
wanted
not
Agents
to
solicit
his
Son
to
take
away
his
Crown
from
him
.
And
the
first
thing
he
did
upon
his
rebellion
was
to
Anathematize
his
Fathers
heresie
(
which
was
keeping
the
Empire
in
spight
of
the
Popes
)
and
to
promise
obedience
to
the
Pope
as
the
Bishops
had
done
at
Rome
:
and
in
the
Diet
at
Northausen
,
he
calls
God
to
witness
that
it
was
no
desire
of
the
Empire
which
made
him
take
his
Fathers
Government
from
him
;
but
if
he
would
obey
the
Pope
he
would
presently
yield
himself
to
him
and
become
his
Slave
.
And
when
the
Son
had
in
a
perfidious
manner
seized
on
the
Person
of
his
Father
,
and
he
addressed
himself
to
the
Popes
Legat
for
his
safety
,
he
must
look
for
none
unless
he
would
publickly
declare
the
justice
of
Hildebrand
and
his
own
unjust
persecutions
of
the
Roman
See
.
But
,
which
is
the
most
evident
testimony
of
all
others
in
this
case
,
A.
D.
1106.
at
Liege
(
whither
he
was
forced
to
retire
by
his
Sons
rebellion
)
sends
an
account
of
the
whole
quarrel
to
Philip
of
France
;
that
he
had
offered
all
reasonable
satisfaction
to
the
Pope
,
only
preserving
the
authority
of
the
Empire
;
but
this
not
being
accepted
,
in
a
most
unnatural
manner
,
they
had
armed
his
most
beloved
Son
,
his
Absolom
against
him
,
who
by
their
instigation
and
council
had
most
perfidiously
dealt
with
him
:
but
we
need
not
so
much
proof
of
this
since
Baronius
confesseth
;
that
the
Son
had
no
greater
cause
of
rebelling
against
his
Father
than
that
he
was
excommunicated
by
the
Pope
;
that
in
case
the
Son
did
it
sincerely
,
out
of
obedience
to
the
See
of
Rome
,
it
was
,
saith
he
,
an
act
of
great
piety
in
him
to
be
thus
cruel
to
his
Father
:
and
that
his
only
offence
was
,
that
he
did
not
bind
him
faster
till
he
was
brought
to
himself
,
i.
e.
to
the
Popes
beck
.
O
the
admirable
doctrine
of
obedience
at
Rome
!
What
an
excellent
commentary
is
this
upon
the
fifth
Commandment
,
and
the
thirteent
to
the
Romans
!
What
mighty
care
hath
the
Church
of
Rome
alwayes
taken
to
preserve
peace
and
unity
in
the
Christian
Church
!
there
was
never
known
so
dismal
an
age
as
that
was
,
for
Warres
and
Bloodshed
,
for
Murthers
and
Parricides
,
for
Rapines
and
Sacriledge
,
for
Seditions
and
Conspiracies
,
for
horrible
Schisms
and
Scandals
to
Religion
,
the
Priests
opposing
the
Bishops
,
the
People
the
Priests
,
and
in
some
places
not
only
robbing
the
Churches
,
burning
the
Tithes
,
but
trampling
under
foot
the
holy
Eucharist
that
was
consecrated
by
such
whom
Pope
Hildebrand
had
excommunicated
.
And
must
we
after
all
this
believe
that
the
Roman
See
is
the
fountain
of
Vnity
in
the
Catholick
Church
,
that
all
Warrs
and
Rebellions
arise
from
casting
off
such
subjection
to
the
Popes
,
who
have
been
the
great
fomenters
of
Rebellion
ever
since
Hildebrands
time
and
the
disturbers
of
the
peace
of
Christendome
?
For
we
are
not
to
imagine
that
this
quarrel
ended
with
Henry
4.
for
it
was
revived
again
in
Henry
the
fifth's
time
between
Pope
Paschal
and
him
,
and
the
Pope
grants
him
the
priviledges
which
his
Father
contended
for
;
but
afterwards
revoked
his
own
grant
(
perjury
being
no
sin
at
Rome
in
so
holy
a
cause
)
and
raised
a
Rebellion
in
the
Empire
against
him
,
and
notwithstanding
several
agreements
made
between
him
and
the
successive
Popes
,
could
enjoy
no
lasting
peace
in
his
time
upon
their
account
,
and
dyed
at
last
without
issue
,
going
to
suppress
a
new
Rebellion
.
After
his
death
,
Conradus
being
to
succeed
as
Sisters
Son
to
Henry
5.
Lotharius
by
the
arts
of
the
Court
of
Rome
,
was
set
up
in
opposition
to
him
:
he
was
fain
to
part
with
the
rights
of
the
Empire
to
satisfie
the
Pope
,
who
made
him
receive
the
Imperial
Crown
at
his
feet
.
In
the
time
of
Conradus
who
succeeded
Lotharius
,
the
Pope
encouraged
Guelfo
the
Duke
of
Bavaria
in
a
Rebellion
against
him
(
from
whom
the
two
loving
factions
of
Guelphs
and
Gibellines
had
their
beginning
)
It
would
be
endless
to
relate
the
disturbances
of
the
Christian
world
which
arose
from
the
contentions
of
several
Popes
,
about
their
Authority
with
Frederick
Barbarossa
,
Philippus
Suevus
,
Otho
4.
Frederick
2.
Ludovicus
Bavarus
and
other
Emperours
till
such
time
as
the
Majesty
of
the
Empire
was
lost
in
Carolus
4.
or
if
we
should
give
an
account
of
all
the
Warrs
,
and
Rebellions
,
and
Seditions
,
and
Quarrels
which
happened
meerly
upon
pretence
of
the
Papal
Authority
in
our
own
Nation
,
or
in
France
,
or
elsewhere
.
But
these
may
,
at
present
,
suffice
to
give
testimony
,
what
an
excellent
instrument
of
Peace
to
the
Christian
world
,
the
Authority
challenged
by
the
Bishop
of
Rome
hath
been
:
and
that
Authority
still
vindicated
and
asserted
in
the
Court
of
Rome
.
§.
6.
2.
But
although
such
civil
disturbances
have
happened
by
the
contentions
about
the
Papal
authority
,
the
Church
hath
had
its
unity
still
as
long
as
they
were
united
in
the
same
Head
:
For
this
they
look
on
as
the
great
foundation
of
Vnity
;
for
say
they
,
the
unity
of
the
body
consists
in
the
conjunction
of
the
members
with
the
head
,
and
then
with
one
another
:
and
although
there
may
be
many
other
sorts
of
Vnity
in
the
Church
,
yet
the
essential
Vnity
of
the
Church
,
lyes
in
conjunction
of
the
members
under
one
Head
.
But
what
becomes
then
of
the
Unity
of
the
Roman
Church
,
in
the
great
number
of
Schisms
,
and
some
of
long
continuance
among
them
?
Were
they
all
members
united
under
one
Head
,
when
there
were
sometimes
two
,
sometimes
three
several
Heads
?
Bella●mine
in
his
Chronologie
,
confesseth
twenty
six
several
Schisms
in
the
Church
of
Rome
,
but
Onuphrius
a
more
diligent
search●r
into
these
things
reckors
up
thirty
,
whereof
some
lasted
ten
years
,
some
twenty
,
one
fifty
years
.
And
it
seems
very
strange
to
any
one
,
that
hears
so
many
boasts
of
Unity
in
the
Church
of
Rome
above
others
,
to
find
more
Schisms
in
that
Church
than
in
any
Patriarchal
Church
in
the
World
.
We
should
think
,
if
the
Bishop
of
Rome
had
been
designed
Head
of
the
Church
and
the
fountain
of
Vnity
,
that
it
was
as
necessary
that
Church
should
be
freed
from
intestine
divisions
on
that
account
,
as
to
be
secured
from
errours
in
faith
if
it
had
the
promise
of
Infallibility
;
for
errours
are
not
more
contrary
to
infallibility
,
than
divisions
are
to
Vnity
:
and
the
same
Spirit
can
as
easily
prevent
Schisms
as
Heresies
.
But
as
the
errours
of
that
Church
are
the
clearest
evidence
against
the
pretence
of
infal●ibility
,
so
are
the
Schisms
of
it
against
its
being
the
fountain
of
Vnity
;
for
how
can
that
give
it
to
the
whole
Church
which
so
notoriously
wanted
it
in
it self
?
I
shall
not
need
to
insist
on
the
more
ancient
Schisms
between
Cornelius
and
Novatianus
and
their
parties
;
between
Liberius
and
Felix
,
between
Damasus
and
Vrsicinus
,
between
Bonifacius
and
Eulalius
,
between
Symachus
and
Laurentius
,
between
Bonifacius
and
Dioscorus
,
between
Sylverius
and
Vigi●ius
,
and
many
others
.
I
shall
only
mention
those
which
were
of
the
longest
continuance
in
that
Church
,
and
do
most
apparently
discover
the
divisions
of
it
.
I
begin
with
that
which
first
brake
forth
in
the
time
of
Formosus
who
was
set
up
A.
D.
821.
against
Sergius
,
whom
the
faction
of
the
Marquesse
of
Tuscany
would
have
made
Pope
;
but
the
popular
faction
then
prevailing
,
Sergius
was
forced
to
withdraw
,
and
Formosus
with
continual
opposition
from
the
other
party
enjoyed
the
Papacy
four
years
and
six
months
,
not
without
the
blood
of
many
of
the
chief
Citizens
of
Rome
slain
by
Arnulphus
in
the
quarrel
of
Formosus
.
After
his
death
Boniface
6.
intruded
,
saith
Baronius
,
into
the
Papal
See
,
but
was
,
after
fifteen
dayes
dispossessed
by
Stephanus
7.
who
in
a
Council
called
for
that
purpose
,
nulled
all
the
acts
of
Formosus
,
deprived
all
those
of
their
orders
who
had
been
ordained
by
him
,
and
made
them
be
Re-ordained
;
and
not
content
with
this
,
he
caused
his
body
to
be
taken
out
of
the
Grave
,
and
placed
it
in
the
Popes
Chair
with
the
Pontifical
habits
on
;
where
after
he
had
sufficiently
reviled
him
,
that
could
not
revile
again
,
he
caused
the
three
Fingers
to
be
cut
off
,
with
which
he
used
to
give
Benediction
and
Orders
,
and
the
body
to
be
thrown
into
Tiber.
This
last
part
Onuphrius
would
have
to
be
a
fable
,
Andreas
Victorellus
from
him
;
but
Baronius
saith
,
they
are
mistaken
who
say
so
;
for
not
only
Luitprandus
,
who
lived
in
that
Age
,
expresly
affirms
it
,
(
although
,
he
attributes
it
to
Sergius
upon
whose
account
,
Roman
Council
under
Iohn
9.
extant
in
Baronius
make
it
evident
:
and
Papirius
Massonus
cites
other
ancient
Historians
for
it
.
Leo
Bishop
of
Nola
,
to
whom
Auxilius
writ
his
Book
in
defence
of
the
Ordinations
of
Formosus
,
a
short
account
whereof
is
published
by
Baronius
from
Papy●ius
Masso
;
but
the
whole
Book
is
now
set
forth
from
ancient
Manuscript
by
Morinus
;
Greg.
Nazianzen
,
Perigenes
,
Dositheus
,
Reverentius
,
Palladius
,
Alexander
,
Meletius
,
and
many
others
.
That
the
Nicene
Canon
against
translations
,
was
interpreted
by
the
Council
of
Chalcedon
so
as
not
to
extend
to
all
cases
,
and
it
was
so
understood
by
Pope
Leo
and
Gelasius
;
and
however
that
only
nulls
the
translation
and
not
the
ordination
.
Against
the
second
he
pleads
,
that
supposing
it
not
to
be
lawful
to
remove
from
one
Episcopal
See
to
another
,
yet
the
Ordination
may
be
valid
;
for
Formosus
was
not
Consecrated
again
himself
but
only
reconciled
by
Marinus
,
that
the
Popes
Gregory
and
Leo
had
declared
against
Re-ordination
as
much
as
against
Re-baptizing
,
that
the
Canons
of
the
Apostles
had
forbidden
it
,
that
the
Ordinations
by
Acacius
were
allowed
by
Anastasius
,
that
the
Bonosiaci
though
Hereticks
had
their
Orders
allowed
them
,
that
the
Cathari
were
admitted
to
the
Churches
Communion
by
the
Council
of
Nice
only
with
imposition
of
hands
,
that
though
Liberius
fell
to
the
Arian
Heresie
,
yet
his
Ordinations
afterwards
were
not
nulled
;
neither
those
of
Vigilius
although
he
stood
excommunicated
by
Silverius
,
and
added
Homicide
to
it
:
that
the
nulling
these
Ordinations
was
to
say
in
effect
,
that
for
twenty
years
together
they
had
been
without
the
Christian
Religion
in
Italy
:
that
none
but
Hereticks
could
assert
these
things
;
that
if
any
Popes
themselves
speak
or
act
against
the
Catholick
faith
or
Religion
,
they
are
not
to
be
followed
in
so
doing
.
This
is
the
substance
of
the
first
Book
of
Auxilius
,
which
things
are
more
largely
insisted
upon
in
the
second
.
But
by
that
Book
it
appears
most
evidently
that
the
Barbarous
usage
of
the
body
of
Formosus
was
most
true
,
it
being
expresly
mentioned
therein
and
justified
by
him
in
the
Dialogue
that
pleads
for
Re-ordination
.
And
now
saith
Baronius
,
began
those
most
unhoppy
times
of
the
Roman
Church
which
exceeded
the
persecutions
of
Heathens
or
Hereticks
:
but
he
out
of
his
constant
good
will
to
civil
Authority
lays
the
fault
altogether
upon
the
power
of
the
Marquesses
of
Tuscany
,
who
had
then
too
great
power
in
Rome
;
but
he
strangely
admires
the
providence
of
God
in
keeping
the
Heads
of
the
Church
from
Heresie
all
that
time
.
Alas
for
them
!
they
did
not
trouble
themselves
about
any
matters
of
faith
at
all
,
but
were
wholly
given
over
to
all
manner
of
wickedness
as
himself
confesseth
of
them
;
when
Theodora
that
Mother
of
the
Church
of
Rome
ruled
in
chief
,
and
her
daughter
Marocia's
Son
by
Pope
Sergius
came
to
be
Pope
himself
;
it
grew
to
be
the
custome
of
Popes
to
null
all
that
their
predecessours
had
done
.
Were
not
these
goodly
heads
of
the
Church
the
mean
time
?
and
did
not
they
keep
the
Church
in
great
Vnity
under
their
agreeable
conduct
?
Methinks
the
providence
of
God
,
is
as
much
concerned
to
preserve
holiness
and
peace
as
faith
in
the
world
;
and
were
not
these
excellent
instruments
for
doing
it
!
Baronius
grants
the
acts
of
Stephanus
to
be
such
as
the
most
barbarous
Nations
could
not
endure
to
hear
of
,
and
are
too
bad
to
be
believed
:
and
all
the
following
Age
he
calls
Iron
for
its
rust
and
barrenness
,
that
Monsters
of
impurity
then
raigned
in
the
Apostolical
See
,
that
infinite
evils
sprung
from
thence
,
and
horrible
Tragoedies
,
and
mischiefs
not
to
be
spoken
of
.
And
yet
a
very
Catholick
faith
,
and
the
Vnity
of
the
Spirit
in
the
bond
of
peace
must
be
supposed
to
be
there
infallibly
all
this
while
;
but
if
all
their
faith
and
unity
be
of
such
a
kind
as
was
in
the
10
Century
in
the
Roman
Church
,
I
should
think
Baronius
might
have
said
more
in
admiration
of
the
providence
of
God
in
preserving
the
Catholick
faith
and
Vnity
among
the
Devils
in
Hell
!
for
the
Scripture
tells
us
they
believe
and
tremble
,
and
our
Saviour
saith
,
that
the
Devils
Kingdom
cannot
stand
if
it
be
divided
against
it self
;
and
these
are
clearer
and
stronger
testimonies
than
can
be
brought
of
the
faith
and
Vnity
of
the
Roman
Church
,
when
such
horrid
wickedness
is
acknowledged
to
have
had
Dominion
in
it
,
and
that
Church
was
therein
unlike
the
Devils
Kingdom
that
it
was
divided
against
it self
:
In
the
very
beginning
of
this
Century
Pope
Stephen
is
cast
into
Prison
,
and
there
strangled
,
Roman
faction
prevailing
,
they
make
one
Romanus
Pope
,
the
first
and
only
thing
he
did
,
was
to
condemn
all
that
Stephen
had
done
,
as
Platina
,
Onuphrius
,
and
Ciacconius
all
agree
;
but
he
continued
not
much
above
four
months
;
after
him
Theodorus
who
held
out
about
twenty
dayes
and
followed
the
steps
of
Romanus
;
to
him
succeeded
Iohn
10.
(
as
Platina
calls
him
)
of
the
same
faction
,
who
set
all
Formosus
his
Acts
to
rights
again
,
condemning
all
that
Stephen
had
done
in
a
Council
at
Ravenna
;
whither
he
was
driven
by
the
prevalency
of
the
faction
at
Rome
against
him
;
where
in
the
presence
of
seventy
four
Bishops
,
the
Acts
of
the
Council
under
Stephen
were
burnt
,
in
which
the
Ordinations
of
Formosus
were
nulled
;
and
Sergius
,
Benedictus
,
and
Marinus
were
Anathematized
for
being
instruments
in
the
Acts
against
Formosus
.
The
next
Pope
Benedict
escapes
without
any
thing
,
but
a
dull
Epitaph
;
but
Leo
his
successour
had
not
been
above
forty
days
in
the
place
,
but
he
is
cast
into
Prison
,
by
one
of
his
servants
,
who
is
made
Pope
in
his
place
,
and
seven
months
after
he
is
served
the
same
way
by
Sergius
who
now
at
last
recovered
the
Popedome
,
and
the
greatest
thing
he
did
was
to
condemn
Formosus
again
,
and
all
who
had
appeared
for
him
:
so
that
now
as
Sigebert
saith
,
nothing
was
talked
of
so
much
as
ordinations
and
exordinations
,
and
superordinations
;
by
the
contrary
Acts
of
these
Popes
to
one
another
.
Baronius
confesseth
this
Sergius
to
have
been
a
man
of
a
most
infamous
and
dissolute
life
:
Iohn
11.
and
what
manner
of
Cardinals
,
Baronius
,
may
we
imagine
such
a
Pope
would
make
?
But
Marozia
her
daughter
was
not
so
well
pleased
with
him
,
for
by
her
order
,
his
Brother
was
killed
in
his
presence
,
and
he
put
into
prison
and
there
smothered
.
Luitprandus
,
her
own
Son
by
Pope
Sergius
is
made
Pope
;
for
ordaining
a
Deacon
in
a
Stable
,
and
making
a
Bishop
of
ten
years
of
age
;
but
these
were
small
faults
to
his
Adulteries
,
Sacriledge
,
Cruelties
,
drinking
healths
to
the
Devil
;
and
at
Dice
calling
upon
the
Devils
for
help
.
When
these
accusations
were
sent
to
him
from
the
Council
,
he
only
threatned
to
excommunicate
them
all
,
if
they
chose
another
Pope
against
him
:
but
they
not
regarding
his
threatning
depose
him
,
and
choose
Leo
8.
that
a
Council
should
take
upon
it
to
depose
a
Pope
,
though
so
abominably
bad
,
as
he
confesseth
this
man
to
have
been
;
makes
them
guilty
of
an
intolerable
Errour
and
Heresie
in
so
doing
,
because
it
implyes
their
believing
that
the
power
of
the
Keys
did
depend
on
the
worth
of
the
person
:
and
therefore
he
detests
Leo
as
a
Schismatical
Pope
.
And
to
make
sure
of
a
Schisme
after
the
infamous
death
of
Iohn
13.
being
killed
in
the
act
of
Adultery
,
the
opposite
faction
in
Rome
chose
Benedict
5.
to
succeed
him
,
who
was
carried
away
prisoner
by
Otho
into
Germany
;
but
before
his
death
Iohn
13.
called
a
Council
,
wherein
he
nulled
all
the
Acts
of
the
other
Council
,
Schismaticks
,
and
decreed
that
all
that
were
ordained
by
them
must
be
re-ordained
.
Is
not
here
now
a
most
admirable
Vnity
in
the
Roman
Church
?
After
Leo
another
Iohn
is
chosen
by
the
Emperours
party
,
but
,
as
Platina
saith
it
being
now
grown
customary
to
depose
Popes
,
they
drive
him
away
by
seditions
against
him
,
being
first
imprisoned
by
Rotfredus
and
then
expelled
the
City
.
But
they
suffered
sufficiently
for
it
,
by
the
severity
of
Otho
against
them
.
—
The
next
Pope
,
Benedict
6.
was
cast
into
Prison
by
the
other
faction
,
and
there
strangled
or
famished
.
Iohn
14.
came
to
his
end
after
the
same
manner
,
dying
in
Prison
,
by
the
faction
of
Ferrucius
the
Father
of
Boniface
7.
who
was
driven
away
from
Rome
after
his
being
made
Pope
;
after
whom
Benedict
7.
was
set
up
,
and
Iohn
succeeding
him
,
Boniface's
faction
recovering
again
,
he
was
for
a
few
months
restored
to
the
Popedome
.
Against
Greg.
5.
the
faction
of
Crescentius
set
up
one
Ioh.
17.
who
by
the
power
of
the
Emperour
was
deprived
of
his
eyes
and
the
Popedome
together
,
and
a
little
after
of
his
life
.
But
these
factions
in
Rome
did
not
end
with
this
Century
,
for
in
the
next
,
A.
D.
1044
we
find
a
new
Schism
breaking
out
on
the
account
of
them
.
We
are
contented
to
take
the
story
as
Baronius
relates
it
in
that
year
.
Benedict
9.
was
made
Pope
by
the
faction
of
the
Counts
of
Tusculum
(
Frascati
)
out
of
opposition
to
which
and
dislike
of
Benedict
,
the
people
of
Rome
deposed
him
and
set
up
Sylvester
3.
who
got
the
Popedome
by
Simony
,
and
enjoyed
it
but
three
months
,
when
(
the
Tusculan
faction
again
prevailing
)
Sylvester
was
deposed
and
Benedict
restored
,
but
finding
himself
hateful
to
the
people
he
resigns
to
Iohn
(
called
Greg.
6.
)
or
as
Platina
saith
,
some
affirm
;
sold
it
to
him
.
Otto
Frisingensis
,
saith
,
these
three
sat
together
in
the
City
of
Rome
,
and
all
of
them
led
very
bad
lives
,
as
he
heard
himself
at
Rome
.
But
Baronius
will
not
have
Greg.
6.
to
be
the
same
with
Iohn
one
of
the
Schismatical
Popes
,
but
Gratian
who
by
fair
offers
(
not
to
be
called
Symony
)
perswading
the
other
three
to
part
with
their
places
got
the
possession
of
the
Popedome
alone
.
Alphons
.
Ciacconus
follows
Onuphrius
in
saying
that
his
name
was
Ioh.
Gratianus
,
but
not
one
of
the
three
Anti-Popes
sitting
together
;
wherein
neither
Baronius
nor
he
can
sufficiently
clear
themselves
.
If
he
were
distinct
there
must
be
five
Popes
at
the
same
time
;
for
this
Greg.
6.
was
deprived
with
the
rest
by
a
Council
called
by
the
Emperour
,
Henry
3.
at
Sutrium
.
For
Baronius
is
very
much
mistaken
in
saying
that
the
other
three
Popes
were
all
deprived
two
years
before
,
for
his
own
Author
Hermannus
asserts
that
the
cause
of
the
false
Popes
was
there
diligently
discussed
,
and
Greg.
6.
deprived
for
Simony
as
Ciacconus
expresly
saith
after
other
Authors
,
(
however
Baronius
strives
to
vindicate
him
out
of
kindness
to
his
name
sake
and
Disciple
Greg.
7.
)
and
Clement
2.
is
there
made
Pope
,
who
enjoyed
it
but
a
little
time
,
being
poisoned
saith
Platina
by
Damasus
2.
who
succeeded
him
;
but
after
the
death
of
both
these
Benedict
9.
got
into
possession
of
the
Papacy
again
,
and
the
fifth
time
after
the
death
of
Leo
9.
in
whose
time
a
great
controversie
arose
again
about
Re-ordination
,
viz.
of
such
who
had
been
ordained
by
Simoniacal
persons
,
and
although
Leo
had
determined
in
Council
,
that
upon
forty
dayes
pennance
,
they
might
perform
the
duties
of
their
function
,
yet
it
appears
by
an
Epistle
of
Petrus
Damiani
,
extant
in
Baronius
,
they
thought
all
actions
done
by
such
persons
,
no
other
than
if
they
had
been
done
by
Lay-men
;
but
we
find
nothing
done
in
it
to
suppress
this
heresie
as
he
calls
it
,
although
he
earnestly
desires
the
Pope
to
condemn
it
.
We
are
now
falle●
into
the
times
of
Hildebrand
,
who
caused
Benedict
10.
to
be
deprived
of
the
Papacy
,
before
he
came
to
it
himself
;
for
he
called
together
the
discontented
Cardinals
at
Siena
,
where
they
discarded
Benedict
and
chose
Nicolaus
2.
The
Schisme
that
happened
in
his
own
time
,
I
have
already
spoken
to
,
which
I
shall
therefore
pass
by
,
as
likewise
the
others
that
followed
upon
the
opposition
between
the
Popes
and
Emperours
,
although
it
is
not
to
be
imagined
that
there
could
be
greater
divisions
among
men
than
were
upon
the
account
of
those
two
factions
,
especially
after
they
came
to
be
distinguished
by
the
names
of
Guelphs
and
Gibellines
,
it
being
ordinary
for
them
to
murder
each
other
whereever
they
met
,
for
a
mighty
demonstration
of
the
peace
and
unity
of
the
Roman
Church
.
I
shall
only
now
enquire
,
whether
all
these
Schisms
and
Factions
happened
among
them
only
on
the
account
of
the
differences
between
the
Popes
and
Emperours
;
and
we
shall
find
,
that
the
agreement
among
themselves
was
only
from
that
external
opposition
,
and
when
that
ceased
,
new
factions
and
Schisms
brake
forth
among
them
.
Of
which
Italy
was
so
full
,
that
the
elections
of
Popes
became
the
work
of
years
,
by
reason
of
the
heats
which
were
among
them
;
but
I
meddle
not
with
these
factions
in
elections
,
although
they
are
no
great
indications
of
the
presence
of
the
Holy
Ghost
among
them
.
But
I
shall
only
touch
at
the
greatest
Schism
for
continuance
ever
they
had
among
them
,
(
as
their
Historians
reckon
it
)
which
lasted
with
great
animosities
for
fifty
years
together
,
in
which
all
the
Princes
of
Christendome
were
concerned
,
and
one
party
condemning
the
other
with
the
greatest
bitterness
,
and
condemning
all
the
acts
done
by
the
other
;
and
pronouncing
them
null
and
void
.
This
was
begun
upon
the
election
of
Vrban
6.
at
which
the
Cardinals
,
declaring
a
force
by
the
Souldiers
and
people
of
Rome
,
when
they
were
withdrawn
from
thence
to
a
place
of
safety
;
chose
another
Pope
,
viz.
Clem.
7.
who
sate
in
France
,
as
Vrban
and
his
Successours
did
in
Rome
,
he
made
twenty
seven
Cardinals
,
and
Petrus
de
Luna
or
Benedict
13.
succeeded
him
;
and
notwithstanding
all
the
endeavours
could
be
used
to
suppress
this
Schism
it
still
continued
,
and
the
means
for
that
end
did
rather
increase
it
,
as
the
Council
of
Pisa
,
which
instead
of
two
Popes
made
three
,
setting
up
Alexander
5.
besides
Greg.
12.
and
Benedict
.
13.
and
after
him
Iohn
23.
was
chosen
at
Bononia
:
and
although
afterwards
the
Council
of
Constance
deprived
Iohn
23.
and
Benedict
13.
and
chose
Martin
5.
yet
Benedict
never
yielded
;
and
after
his
death
,
the
Cardinals
that
were
with
him
chose
Clem.
8.
against
Martin
5.
who
were
so
far
from
yielding
him
to
be
true
Pope
,
that
they
rather
chose
to
rot
in
Prison
,
as
they
did
;
and
so
saith
Ciacconius
This
Schism
was
ended
after
fifty
two
years
,
which
had
given
so
great
disturbance
to
the
whole
Christian
World
.
One
might
have
imagined
now
,
when
Councils
were
called
for
that
purpose
,
that
an
end
should
thereby
be
put
to
these
Schisms
among
them
,
but
it
was
so
far
otherwise
,
that
we
find
another
Schisme
begun
in
that
Church
not
long
after
by
the
Authority
of
the
Council
of
Basil
which
chose
Felix
5.
in
opposition
to
Eugenius
4.
where
there
was
not
only
Pope
against
Pope
,
but
Council
against
Council
too
,
Eugenius
sitting
at
that
time
with
the
Council
of
Florence
.
In
the
time
of
Iulius
2.
we
find
Council
against
Council
again
,
that
at
Pisa
,
and
the
Lateran
at
R●me
,
both
called
General
Councils
,
and
condemning
each
other
.
By
which
we
see
how
far
the
Church
of
Rome
is
from
being
free
from
dangerous
Schisms
in
it self
;
and
therefore
hath
no
cause
to
object
them
to
others
.
The
only
thing
pleaded
in
answer
to
this
charge
of
their
numerous
Schisms
,
is
,
that
these
were
most
of
them
Controversies
concerning
elections
of
Popes
,
(
which
is
all
the
salvo
Molanus
hath
for
it
at
the
end
of
Onuphrius
his
Chronologie
)
but
what
is
that
to
the
purpose
?
since
the
Question
was
,
which
of
them
was
the
Head
of
the
Church
with
whom
the
members
were
to
be
united
?
and
all
those
who
were
not
united
with
him
whom
they
account
the
true
Head
,
must
be
as
much
in
Schism
,
as
they
who
renounce
all
subjection
to
the
Pope
.
For
are
not
those
as
much
in
Rebellion
who
set
up
an
Vsurper
against
their
lawful
Prince
;
as
they
who
deny
him
to
be
their
Prince
,
and
to
have
any
authority
over
them
,
because
they
look
on
themselves
as
a
free
State
?
There
can
be
but
one
lawful
Head
of
the
Church
by
their
own
principles
,
and
only
they
are
truly
united
to
the
Church
,
who
are
in
conjunction
with
the
lawful
Head
,
and
therefore
it
follows
,
upon
their
own
principles
,
that
they
must
be
in
a
State
of
Schisme
,
who
are
united
with
any
other
than
the
true
Head
.
What
then
signifie
the
boasts
of
Vnity
in
the
Roman
Church
,
if
they
cannot
prevent
the
falling
of
their
members
into
such
dangerous
Schisms
?
To
what
purpose
is
it
to
tell
us
of
one
Head
of
the
Church
to
whom
all
must
submit
,
if
there
have
been
several
pretenders
to
that
Headship
,
and
the
Church
hath
been
a
long
time
divided
,
which
of
them
was
the
true
?
Unless
all
their
Vnity
comes
to
this
at
last
,
that
they
have
an
excellent
Vnity
among
them
if
they
could
all
agree
:
And
such
an
Vnity
may
be
had
any
where
.
But
if
all
were
agreed
,
what
need
any
means
of
agreement
by
one
universal
Head
?
or
what
can
that
universal
Head
signifie
to
making
Vnity
,
when
his
title
to
his
Headship
becomes
a
cause
of
greater
divisions
?
May
not
we
say
upon
better
grounds
,
that
taking
away
the
Popes
authority
would
tend
much
more
to
the
peace
of
the
Church
,
since
that
hath
been
the
cause
of
so
great
disturbances
in
the
world
and
is
to
this
day
of
one
of
the
greatest
differences
between
the
several
parts
of
the
Catholick
Church
?
For
as
things
now
stand
in
the
Christian
World
,
the
Bishop
of
Rome
is
so
far
from
being
the
Fountain
of
Vnity
,
that
he
is
much
rather
the
Head
of
Contention
and
the
great
cause
of
the
divisions
of
the
Christian
Church
.
§.
7.
3.
The
differences
have
been
as
great
in
the
Roman
Church
as
out
of
it
,
(
1.
For
matters
of
Order
and
Government
;
Have
not
the
controversies
between
the
Regulars
and
Seculars
among
them
even
here
in
England
been
managed
with
as
much
heat
and
warmth
,
as
to
matter
of
Episcopal
jurisdiction
,
as
between
those
of
the
Church
of
England
and
the
dissenters
from
it
?
Neither
is
this
any
lately
started
controversie
among
them
,
but
hath
continued
ever
since
the
prevalency
of
the
Mendicant
Fryers
and
their
pretences
of
exemptions
from
Episcopal
jurisdiction
,
and
encroaching
upon
the
office
of
the
Parochial
Clergy
.
For
no
sooner
did
the
Fryers
begin
publickly
under
pretence
of
priviledges
to
take
upon
them
to
Preach
,
without
licence
from
the
Bishops
,
where
they
pleased
,
and
to
take
other
offices
of
the
Parochial
Clergy
out
of
their
hands
,
but
great
opposition
was
made
against
them
,
by
all
the
learned
men
who
were
friends
to
the
Episcopal
power
,
and
the
peace
of
the
Church
.
Which
being
a
matter
of
concernment
for
us
to
understand
,
I
shall
give
a
faithful
account
of
it
,
from
the
best
Writers
of
their
own
Church
.
Assoon
as
the
Monastick
orders
were
found
to
be
very
serviceable
to
the
Interests
of
the
Court
of
Rome
,
it
was
thought
convenient
to
keep
them
in
an
immediate
dependence
upon
the
Pope
in
whatever
Countrey
they
were
.
From
hence
came
the
great
favour
of
Popes
to
them
,
and
their
willingness
to
grant
them
almost
what
priviledges
they
desired
,
because
receiving
them
only
from
the
plenitude
of
the
Popes
power
,
they
were
obliged
to
maintain
and
defend
that
from
whence
they
derived
them
.
At
first
,
when
they
led
a
more
properly
Monastick
life
,
the
priviledges
granted
them
seem
to
be
nothing
else
but
exempting
them
from
some
troubles
which
were
inconsistent
with
it
,
either
relating
to
their
persons
or
the
estates
they
enjoyed
.
After
this
,
they
began
to
complain
of
the
numbers
of
people
flocking
to
their
Churches
as
inconsistent
with
their
private
and
retired
life
;
from
hence
we
first
read
that
publick
Masses
by
the
Bishop
were
forbid
in
Monasteries
,
Secular
matters
.
Charles
M.
in
his
Capitular
,
commands
them
to
keep
within
their
Monasteries
,
to
be
subject
to
their
Bishops
,
and
to
meddle
in
no
Ecclesiastical
matters
without
the
express
command
of
the
Bishop
.
But
as
the
Popes
increased
their
authority
,
the
Monks
inlarged
their
priviledges
,
and
procured
exemptions
from
Episcopal
jurisdiction
;
which
yet
was
not
pleasing
to
those
who
valued
the
Churches
peace
above
the
priviledges
of
the
Monastick
orders
.
These
exemptions
are
therefore
highly
condemned
by
St.
Bernard
,
as
tending
to
the
dissolution
of
the
Ecclesiastical
Government
,
and
by
Ivo
Carnotensis
,
who
saith
,
he
grew
weary
of
his
Episcopal
Government
by
reason
of
them
.
Petrus
Blesensis
,
hath
an
Epistle
written
to
Pope
Alexander
3.
in
the
name
of
Richard
Archbishop
of
Canterbury
,
Abbot
of
Malmsbury
,
who
refused
subjection
to
the
Bishop
of
Salisbury
,
and
being
cited
by
the
Archbishop
to
appear
before
him
for
his
contempt
;
he
declared
he
would
be
subject
to
none
but
the
Pope
,
and
said
,
they
were
pittiful
Abbots
who
did
not
wholly
exempt
themselves
from
the
Bishops
power
;
when
they
might
for
an
annual
pension
to
the
Pope
obtain
an
absolute
exemption
.
Therefore
the
Archbishop
saith
,
it
was
time
for
them
to
complain
,
because
this
contagion
did
spread
it self
far
,
and
the
Abbots
set
themselves
against
their
Bishops
and
Metropolitans
:
and
the
Popes
by
indulging
these
things
,
did
command
disobedience
and
Rebellion
,
and
arm
the
Children
against
their
Fathers
;
but
these
and
many
other
complaints
signified
nothing
in
the
Court
of
Rome
as
long
as
their
profit
and
interest
were
advanced
by
it
.
And
although
we
read
of
many
affronts
which
the
Monks
put
upon
the
Bishops
,
before
the
time
of
the
Mendicant
Fryers
,
yet
their
insolency
grew
the
highest
when
they
took
upon
them
to
Preach
in
Parochial
Churches
and
hear
Confessions
without
the
Bishops
leave
.
Thence
the
Vniversity
of
Paris
,
published
the
Book
,
De
periculis
novissimorum
temporum
,
which
although
written
by
S.
Amour
,
went
abroad
in
the
name
of
all
the
Divines
there
,
as
appears
by
the
beginning
of
it
:
wherein
a
Character
is
given
of
those
persons
,
who
should
make
the
last
times
so
troublesome
,
they
should
be
lovers
of
themselves
,
not
enduring
reproof
,
covetous
both
of
riches
and
applause
,
high-minded
,
because
they
would
not
be
in
subjection
to
the
Bishops
,
creep
into
houses
,
which
the
ordinary
Gloss
expounds
of
those
who
enter
into
the
houses
of
those
who
are
under
anothers
charge
:
these
enter
not
by
the
door
as
the
Rectors
of
Churches
do
,
but
steal
into
them
like
Thieves
and
Robbers
,
and
leading
captive
silly
women
,
is
their
setting
them
against
the
Bishops
,
and
perswading
them
to
a
Monastick
life
.
These
are
likewise
false
teachers
,
who
though
never
so
learned
and
holy
,
teach
without
being
sent
;
and
none
are
duly
sent
,
but
such
as
are
chosen
and
authorised
by
the
Church
;
such
as
Bishops
and
Presbyters
are
,
the
one
succeeding
the
Apostles
,
the
other
the
72
Disciples
,
and
afterwards
they
deny
that
the
Pope
himself
can
give
any
power
to
others
to
meddle
in
the
charge
of
a
Parish
or
in
Preaching
among
them
,
but
where
they
are
invited
to
it
;
because
Bishops
themselves
cannot
otherwise
act
out
of
their
own
Dioceses
;
and
that
the
Pope
in
this
case
doth
injury
by
violating
the
rights
of
others
:
and
if
he
should
go
about
to
destroy
what
the
Prophets
and
Apostles
have
taught
,
he
would
erre
in
so
doing
.
Besides
,
say
they
,
if
these
Praedicant
Fryers
have
a
liberty
to
Preach
where
they
please
,
they
are
all
universal
Bishops
;
and
because
maintenance
is
due
to
all
who
Preach
,
the
people
will
be
bound
to
pay
procurations
to
them
,
which
will
be
an
unreasonable
burden
upon
them
.
Many
other
Arguments
they
use
against
this
new
sort
of
Itinerant
Preachers
,
and
represent
the
dangers
that
came
to
the
Church
by
them
at
large
:
wherein
they
describe
them
as
a
kind
of
hypocritical
Sectaries
,
a
form
of
Godliness
,
but
denying
the
power
of
it
:
and
that
the
persecution
of
the
Church
by
them
would
be
equal
,
to
what
it
was
,
by
Tyrants
and
open
Hereticks
;
because
they
are
familiar
enemies
,
and
do
mischief
under
a
shew
of
kindness
.
And
that
one
of
the
great
dangers
of
the
Church
by
them
would
be
,
their
possessing
Princes
and
people
with
prejudices
against
the
Government
of
the
Church
by
the
Bishops
,
as
the
Devil
first
tempted
Eve
and
by
her
Adam
;
and
when
they
have
once
seduced
them
,
they
tye
them
by
oathes
and
vows
,
not
to
hearken
to
the
counsel
of
their
Bishops
,
or
those
who
have
the
care
of
their
souls
▪
That
the
Bishops
ought
to
suppress
these
,
and
call
in
the
publick
help
to
do
it
,
and
to
purge
their
Dioceses
of
them
:
the
blood
of
the
people
will
be
required
of
them
,
and
destruction
will
come
upon
them
for
it
:
and
though
Princes
and
people
had
taken
their
part
,
they
are
idle
persons
,
busie
bodies
,
wandring
beggars
,
against
the
Apostles
express
command
,
disorderly
livers
:
and
therefore
conclude
with
an
earnest
exhortation
to
all
who
have
a
care
of
the
Church
to
rise
up
against
them
;
as
the
pernicious
enemies
of
its
peace
and
welfare
.
All
these
things
which
are
only
summarily
comprehended
in
that
Book
,
are
very
largely
insisted
upon
by
Gul.
de
Sancto
Amore
in
another
Book
entituled
,
Collections
of
Holy
Scripture
,
which
is
wholly
upon
this
subject
.
The
Mendicant
Fryers
being
thus
assaulted
,
endeavoured
to
defend
themselves
as
well
as
they
could
,
and
made
choice
of
the
best
wits
among
them
for
their
Champions
,
such
as
Bonaventure
,
and
Aquinas
then
were
,
who
undertook
their
cause
;
and
were
fain
to
shelter
themselves
under
the
plenitude
of
the
Popes
power
;
by
which
means
they
were
sure
to
have
the
Pope
on
their
side
;
but
his
Authority
was
here
no
means
of
Vnity
,
for
the
controversie
continued
long
after
,
and
was
managed
with
great
heat
on
both
sides
.
§
.
8.
Upon
the
great
complaint
of
the
priviledges
and
exemptions
which
the
Monastick
orders
had
obtained
from
the
Popes
,
Durandus
Mimatensis
writ
a
large
discourse
(
not
mentioned
by
Possevin
)
but
Printed
A.
D.
1545.
wherein
he
perswades
the
Pope
to
revoke
all
such
exemptions
,
because
they
were
contrary
to
the
ancient
Canons
of
the
Church
,
whereby
from
the
Apostles
times
,
all
places
and
persons
whatsoever
were
immediately
under
the
jurisdiction
of
the
Bishops
;
and
that
the
Pope
neither
ought
,
nor
could
change
this
order
of
the
Church
.
Because
the
order
of
Bishops
being
appointed
to
prevent
Schisms
in
the
Church
,
it
could
not
attain
its
end
,
if
any
persons
were
exempted
from
their
jurisdiction
.
And
if
it
were
in
the
Popes
power
to
grant
such
exemptions
,
it
were
by
no
means
expedient
to
do
it
;
because
the
order
of
the
Church
would
be
destroyed
by
it
,
the
Bishops
contemned
,
and
the
Church
divided
;
and
if
the
Monastick
Orders
paid
no
obedience
to
the
Bishops
,
the
people
would
soon
learn
by
their
example
to
disobey
them
too
.
And
supposing
it
had
been
expedient
before
,
it
could
not
be
so
then
,
because
though
the
Monastick
orders
were
founded
in
a
state
of
poverty
,
yet
now
those
who
were
in
them
were
arrived
at
such
a
height
of
intolerable
pride
and
arrogance
,
that
not
only
their
Abbots
and
Priors
,
but
the
Fryers
thought
themselves
equal
to
Bishops
,
and
fit
to
be
preferred
before
other
Ecclesiastical
persons
.
Thus
far
Durandus
:
and
Aegidius
Romanus
at
the
same
time
writ
a
Book
against
the
Exemptions
of
Fryers
;
Against
both
of
them
Iacobus
the
Abbot
of
the
Cistercians
writt
a
defence
of
Exemptions
,
which
was
published
in
Vienna
in
the
time
of
the
Council
.
This
matter
was
hotly
debated
in
that
Council
,
but
the
Pope
would
not
yield
to
the
revocation
of
them
:
but
renews
a
Bull
of
Boniface
8.
for
qualifying
and
composing
the
differences
that
had
happened
to
the
great
scandal
of
the
Church
about
them
:
wherein
he
takes
notice
of
several
Bulls
before
,
which
had
taken
no
effect
(
so
excellent
an
instrument
of
peace
is
the
Popes
Authority
)
and
that
of
a
long
time
a
most
grievous
and
dangerous
discord
had
been
between
the
Bishops
and
Parochial
Clergy
on
one
part
,
and
the
Preaching
Fryers
on
the
other
.
Therefore
the
Pope
very
wisely
considering
,
how
full
of
danger
,
how
prejudicial
to
the
Church
,
how
displeasing
to
God
so
great
a
discord
was
;
and
resolving
wholly
to
remove
it
for
the
future
,
by
his
Apostolical
authority
doth
appoint
and
command
,
that
the
Fryers
should
have
liberty
to
Preach
in
all
Churches
,
Places
,
and
publick
Streets
at
any
other
hour
but
that
wherein
the
Bishops
did
Preach
,
or
did
command
others
to
Preach
,
without
a
particular
license
to
Preach
then
:
A
greater
instance
of
the
discords
which
have
been
in
the
Roman
Church
,
nor
of
the
insufficiency
of
the
Popes
Authority
for
the
cure
of
them
can
hardly
be
produced
than
this
is
.
The
Popes
were
forced
to
say
and
unsay
,
and
retract
their
own
grants
,
to
mitigate
and
qualifie
them
and
all
to
no
purpose
,
for
the
differences
continued
as
great
notwithstanding
them
.
The
first
Pope
who
interposed
in
this
quarrel
was
Gregory
9.
who
upon
complaint
made
by
the
Fryers
of
the
Bishops
exercising
their
jurisdiction
over
them
in
several
things
mentioned
as
grievances
by
them
,
decretal
Epistles
to
forbid
the
Bishops
doing
it
for
the
future
:
upon
this
the
Fryers
openly
contemn
the
Bishops
,
and
Preach
where
they
please
,
and
hear
confessions
,
and
bury
the
dead
in
spight
of
them
;
and
the
Parochial
Clergy
.
Innocent
4.
finding
how
necessary
their
help
was
to
him
in
the
Controversies
between
him
and
the
Emperour
,
Parish
Priests
,
as
Matthew
Paris
relates
,
Ideots
,
Dunces
,
Drunkards
,
Blind
guids
;
and
would
make
the
people
believe
that
all
knowledge
and
sanctity
was
only
among
them
:
by
these
means
they
were
brought
under
the
greatest
contempt
to
the
general
scandal
of
Religion
;
they
expressing
the
most
bitter
hatred
against
them
imaginable
,
reproaching
their
lives
,
and
lessening
their
dues
so
as
they
were
brought
to
nothing
by
it
;
and
they
were
made
a
laughing
stock
to
all
people
;
that
they
took
away
the
main
of
their
imployment
from
them
,
and
drew
away
the
People
from
the
Churches
to
the
Convents
,
teling
them
the
word
of
God
was
to
be
heard
only
among
them
.
That
they
had
nothing
now
left
to
do
but
to
pull
down
their
Churches
;
in
which
they
had
scarce
any
thing
left
besides
a
Bell
and
an
old
resty
Image
,
but
these
holy
Fryers
,
while
they
had
nothing
,
possessed
all
things
,
and
professing
poverty
were
extreamly
rich
.
But
Innocent
4.
a
little
before
his
death
being
wearied
by
the
complaints
of
the
Bishops
and
Clergy
,
revoked
the
priviledges
which
he
had
so
largely
granted
to
the
Fryers
,
and
confined
them
within
certain
limits
,
forbidding
them
to
draw
away
the
people
from
their
Parish
Churches
upon
Sundayes
and
Holy-dayes
,
or
admitting
any
to
pennance
who
had
not
first
confessed
to
their
Parish-priest
:
with
violating
the
rights
of
others
,
with
blaspheaming
Religion
by
such
actions
,
displeasing
God
,
and
drawing
the
souls
of
the
faithful
to
perdition
:
but
he
dying
assoon
as
they
had
notice
of
this
Bull
,
they
said
,
it
was
a
just
judgement
of
God
upon
him
for
revoking
their
priviledges
.
And
Alexander
4.
was
no
sooner
settled
in
his
Chair
but
they
procured
another
Bull
from
him
to
call
in
that
of
Innocent
4.
and
immediately
to
suspend
all
execution
of
it
;
but
this
did
not
satisfie
them
,
for
they
boasted
they
had
killed
Pope
Innocent
by
their
Prayers
,
and
that
the
V.
Mary
,
every
time
they
invocated
her
name
;
turned
to
her
Son
and
said
,
Son
hear
them
:
upon
which
Innocent
was
presently
struck
with
a
Palsie
and
dyed
;
from
whence
arose
a
saying
in
the
Court
of
Rome
,
from
the
Fryers
Letanies
good
Lord
deliver
us
.
This
is
related
as
true
by
Bzovius
,
ad
A.
D.
1254.
but
is
looked
on
as
a
fable
of
the
Fryers
,
by
D'attichy
,
hearing
Confessions
without
license
from
the
Bishops
,
Gallican
Church
at
Paris
,
A.
D.
1284.
wherein
the
Archbishop
of
Bourges
being
president
,
declared
to
them
,
that
being
Pastors
of
the
flock
,
they
ought
to
lay
down
their
lives
for
their
sheep
,
and
not
to
suffer
the
encroachments
were
made
upon
them
by
the
Fryers
;
by
whom
all
things
were
brought
to
confusion
in
the
Church
:
that
they
had
used
all
fair
wayes
of
prevailing
with
them
by
the
intreaties
of
the
King
and
Nobles
,
to
forbear
such
intrusions
into
their
offices
as
they
were
continually
guilty
of
;
but
all
to
no
purpose
,
they
still
defending
themselves
by
Papal
priviledges
;
whereas
there
had
been
contrary
Bulls
to
another
granted
at
Rome
.
And
it
was
then
agreed
among
them
,
that
they
should
maintain
their
own
office
against
the
Fryers
incroachments
,
by
which
the
contention
increased
to
so
great
a
height
,
that
many
invectives
,
to
the
great
disgrace
(
saith
Meyerus
)
of
the
whole
Ecclesiastical
Order
.
Upon
which
Pope
Martin
endeavoured
an
accommodation
by
another
Bull
wherein
he
required
,
that
all
Parishioners
should
Confess
to
their
own
Parish
Priest
at
least
once
a
year
.
But
this
was
as
far
from
making
peace
as
any
before
;
therefore
from
Boniface
8.
the
Fryers
procured
a
new
Bull
of
priviledges
,
which
absolutely
nulls
all
the
former
Bulls
of
restriction
and
limitation
,
and
by
the
fulness
of
his
Apostolical
power
doth
exempt
them
from
all
manner
of
power
or
jurisdiction
of
the
Bishops
,
or
any
other
Ecclesiastical
persons
,
and
decrees
that
they
were
immediately
subject
to
the
Pope
and
to
none
else
.
And
yet
this
Pope
himself
not
many
years
after
,
retracted
this
Bull
,
and
set
forth
that
,
which
Clement
5.
renewed
in
order
to
the
composing
this
difference
,
which
had
now
to
the
great
demonstration
of
their
Vnity
and
the
Popes
Authority
continued
with
great
violence
above
fifty
years
:
and
was
far
from
being
ended
by
this
Bull
;
for
Benedict
11.
in
another
published
on
the
same
occasion
,
that
instead
of
peace
troubles
arose
by
it
,
instead
of
unity
and
concord
,
greater
divisions
and
disturbances
:
and
by
cutting
off
one
head
of
the
Hydra
,
seven
more
came
into
its
room
.
Are
not
the
Popes
great
Peace-makers
the
mean
while
!
Therefore
he
resolves
to
try
what
the
other
way
would
do
,
and
again
inlarges
the
priviledges
of
the
Fryers
,
which
being
sound
as
unsuccessful
as
ever
;
Clement
5.
resumes
the
Constitution
of
Boniface
which
this
Pope
condemned
,
and
to
as
little
purpose
as
the
other
had
done
before
.
And
now
let
us
soberly
consider
whether
there
hath
not
alwayes
been
an
admirable
Vnity
in
the
Roman
Church
,
or
if
divisions
have
arose
,
a
ready
means
to
suppress
them
?
Here
we
have
the
Popes
interposing
,
by
Bull
after
Bull
,
and
so
far
from
ending
the
differences
that
occasioned
them
,
that
they
begot
more
,
which
made
the
Popes
contradict
one
another
,
nay
the
same
Pope
to
contradict
himself
,
and
so
the
differences
became
greater
than
they
were
at
first
.
And
after
all
these
Bulls
we
find
the
very
same
Controversie
at
as
great
a
height
in
England
and
Ireland
as
ever
it
had
been
in
France
or
Germany
;
it
went
so
high
that
the
Bishops
and
Clergy
here
would
not
suffer
the
Fryers
to
enjoy
any
of
the
priviledges
granted
them
by
the
Popes
:
which
caused
an
appeal
to
the
Pope
made
by
the
Fryers
,
to
whom
in
behalf
of
the
Clergy
was
sent
Richard
Fitz-Ralph
the
learned
Bishop
of
Armagh
,
best
known
by
the
name
of
Armachanus
,
who
there
with
great
smartness
opposed
the
Fryers
to
the
Popes
face
in
a
long
and
set
discourse
still
extant
;
wherein
he
gives
an
account
that
coming
to
London
about
some
business
of
his
See
,
he
found
great
disputes
about
the
priviledges
of
the
Fryers
;
and
being
desired
to
Preach
,
he
made
seven
or
eight
Sermons
wherein
he
declared
his
mind
against
them
,
both
as
to
their
Order
and
Priviledges
;
in
which
he
followed
the
doctrine
of
the
Divines
at
Paris
,
above
an
hundred
years
before
delivered
by
them
upon
the
like
occasion
,
asserting
it
not
to
be
in
the
Popes
power
to
grant
such
priviledges
which
destroy
the
rights
of
the
Parochial
Clergy
,
or
the
jurisdiction
of
the
Bishops
.
Heresie
,
as
they
are
wont
to
do
those
who
are
wiser
than
themselves
,
saith
Boulay
:
Armachanus
dyed
at
Avignon
,
but
so
did
not
the
Controversie
with
him
;
although
the
Fryers
seem
to
have
had
the
better
there
,
they
being
the
Popes
Ianisaries
and
ready
in
all
places
to
serve
his
turn
:
it
was
not
without
corrupting
the
Popes
Court
by
great
bribes
given
by
the
Fryers
,
that
they
obtained
the
confirmation
of
their
priviledges
;
yet
seven
years
after
,
Harpsfield
saith
,
this
Controversie
was
referred
to
the
Parliament
to
be
determined
.
Very
strange
!
that
a
Parliament
in
England
should
be
thought
a
more
likely
means
for
Vnity
in
the
Church
than
the
Authority
of
so
many
Popes
,
who
had
interposed
in
it
for
putting
an
issue
to
this
difference
.
After
Armachanus
,
Wickliffe
undertook
this
quarrel
against
the
Fryers
,
and
made
use
of
the
same
arguments
against
them
,
which
those
who
defended
the
Clergy
had
done
before
.
Ioh.
Wickliffe
against
the
Orders
of
Fryers
.
c.
10.
p.
28.
For
in
his
Book
against
the
Orders
of
Fryers
,
he
particularly
insists
upon
this
,
That
they
for
pride
and
covetise
had
drawen
fro
Curats
there
Office
and
Sacraments
,
in
which
lyen
winning
or
worship
,
and
so
maken
dissention
betwixt
Curats
and
there
Ghostlié
Childer
.
Which
are
his
own
words
.
But
Wickliffe
and
his
Disciples
carrying
the
Controversies
much
farther
to
points
of
doctrine
and
other
practices
in
the
Roman
Church
,
made
the
other
parties
more
quiet
out
of
opposition
to
these
whom
they
looked
on
as
their
common
enemies
.
It
may
be
therefore
they
will
say
,
that
although
the
Popes
Pastoral
power
may
not
alwayes
cure
their
divisions
,
yet
the
opposition
of
Hereticks
makes
them
run
together
like
a
flock
of
sheep
;
if
this
were
true
,
it
seems
they
are
more
beholding
to
Hereticks
for
their
Vnity
,
than
to
the
Popes
Authority
:
but
we
shall
find
that
neither
one
nor
the
other
of
these
,
nor
both
together
,
can
keep
them
from
divisions
,
and
those
managed
with
as
great
animosity
as
we
have
ever
found
in
the
most
differing
Sects
.
§
.
9.
Witness
the
proceedings
between
the
Iesuits
and
the
Secular
Priests
begun
in
Wisbich
Castle
in
the
latter
end
of
Q.
Elizabeths
Reign
;
of
a
horrible
Schism
,
Watson
,
by
the
Iesuits
and
Arch
Priest
,
with
infinite
violence
,
much
infamy
for
the
time
,
and
innumerable
particular
wrongs
thereupon
not
unknown
to
the
meanest
Catholick
in
England
.
The
secular
Priests
finding
themselves
unjustly
accused
,
as
they
said
,
to
the
Pope
,
published
a
Book
in
Latin
which
they
Dedicated
to
his
Holiness
,
called
declaratio
motuum
&
turbarum
,
which
saith
Parsons
in
his
answer
called
,
A
manifestation
of
the
great
folly
and
bad
spirit
of
certain
in
England
calling
themselves
secular
Priests
,
is
made
up
only
of
invectives
,
and
passionate
words
,
injurious
,
and
manifest
false
slanders
;
they
in
their
Reply
charge
Parsons
with
follie
and
madness
,
and
the
highest
degree
of
impudencie
.
If
any
one
hath
a
mind
to
furnish
himself
with
all
the
terms
and
phrases
of
scolding
reproach
and
infamy
,
he
may
find
them
in
the
Books
they
then
writ
against
each
other
;
or
if
he
thinks
that
too
great
a
trouble
,
he
may
meet
with
a
goodly
parcel
of
them
put
together
out
of
Fa.
Parsons
his
own
writings
by
Watson
at
the
end
of
the
Reply
to
Parsons's
Libell
.
The
short
account
of
the
breach
among
them
was
this
;
all
the
loud
talk
they
made
abroad
concerning
their
cruel
persecution
,
could
not
hinder
ambition
,
and
envy
from
having
its
effects
among
them
;
from
these
first
arose
misunderstandings
,
and
then
quarrels
between
the
secular
Priests
and
the
Iesuits
:
from
thence
the
Priests
proceed
to
the
framing
a
sodality
,
(
as
they
called
it
)
among
themselves
,
the
better
to
strengthen
themselves
against
the
Iesuits
;
which
they
understanding
prevail
with
one
of
the
number
of
the
associated
Priests
to
betray
their
Councils
,
him
they
send
to
Rome
,
who
in
the
name
of
all
the
Priests
in
England
desired
for
the
preventing
differences
for
the
future
,
and
the
curing
those
that
were
already
,
that
there
might
be
a
Government
and
subordination
settled
among
them
.
Fa.
Parsons
being
then
at
Rome
follows
the
matter
close
,
and
represents
to
the
Pope
the
necessity
of
it
,
because
of
the
great
discords
which
were
among
them
in
England
.
Whereupon
the
Pope
according
to
Fa.
Parsons
desire
,
referrs
the
whole
business
to
Cardinal
Cajetan
their
Protector
.
Who
being
governed
by
the
Iesuits
pitched
upon
a
person
wholly
at
their
devotion
(
as
the
seculars
thought
)
which
was
Blackwell
a
man
swayed
altogether
by
Garnet
Provincial
of
the
Iesuits
;
(
well
known
for
his
zeal
in
the
Catholick
cause
by
suffering
as
one
of
their
Martyrs
in
the
Gunpowder
Treason
)
and
one
of
the
Arch-Priests
instructions
was
,
in
all
matters
of
moment
to
be
advised
by
the
Provincial
of
the
Iesuits
.
The
Secular
Priests
finding
themselves
thus
over-reached
by
the
cunning
of
the
Iesuits
,
and
that
they
designed
hereby
wholly
to
govern
their
affairs
,
make
many
demurrs
to
his
Authority
,
both
concerning
the
manner
and
the
substance
of
it
:
and
desire
a
Breve
from
the
Pope
,
and
then
promise
to
submit
.
Parsons
procures
one
to
their
purpose
,
and
an
appearance
of
peace
was
for
a
little
time
among
them
,
and
they
mutually
promised
not
to
charge
the
Schism
upon
each
other
;
but
within
a
month
or
six
weeks
,
the
flame
brake
out
with
greater
fury
than
ever
;
the
Arch-Priest
sending
his
directions
into
all
parts
,
that
none
of
the
Seculars
should
be
admitted
to
the
Sacraments
without
acknowledging
themselves
Schismaticks
.
So
that
the
Popes
Breve
was
so
far
from
ending
the
difference
,
that
it
encreased
it
;
Fa.
Parsons
charging
them
,
(
and
the
Seculars
not
denying
it
)
that
after
it
they
were
farther
from
obeying
the
Arch-Priest
than
they
were
before
.
So
unhappy
have
the
Popes
been
,
when
they
have
gone
about
to
use
their
Authority
for
composing
differences
,
among
those
who
are
in
their
own
Church
?
But
we
leave
this
and
come
to
a
later
controversie
among
them
,
about
the
same
matters
of
Order
and
Government
.
Richard
Smith
titular
Bishop
of
Chalcedon
was
invested
with
the
Authority
of
Ordinary
over
their
English
Clergy
by
Vrban
8.
Febr.
4.
A.
D.
1625.
not
long
after
he
comes
into
England
,
and
was
received
with
so
great
kindness
by
their
party
here
,
as
made
the
Iesuits
(
who
are
friends
to
none
but
themselves
)
soon
to
become
his
enemies
,
especially
when
he
began
to
exercise
his
Episcopal
jurisdiction
here
in
laying
restraints
upon
the
Regulars
;
which
the
Iesuits
with
other
Regulars
grew
so
impatient
of
,
that
they
soon
revived
the
old
quarrel
concerning
the
authority
and
jurisdiction
of
Bishops
,
and
managed
it
with
so
great
heat
and
fierceness
,
that
the
titular
Bishop
was
fain
to
leave
the
field
and
withdraw
into
France
.
The
bottom
of
the
quarrel
was
,
they
found
the
kindness
of
their
party
to
them
abated
since
the
Bishops
coming
,
who
before
had
sway'd
all
,
and
lived
in
great
plenty
and
bravery
,
when
the
poor
Seculars
got
scarce
bread
to
eate
,
as
Watson
very
sadly
laments
in
his
answer
to
Parsons
;
but
now
the
necessary
support
of
the
dignity
of
a
Bishop
,
made
the
charity
of
their
party
run
in
another
channel
,
which
the
Provincial
of
the
Iesuits
complains
of
in
a
Letter
to
the
Bishop
of
Chalcedon
.
Therefore
they
endeavour
all
they
can
to
make
a
party
against
him
,
among
the
people
too
;
which
they
did
so
effectually
,
as
amounted
to
his
withdrawing
,
(
a
more
civil
word
for
his
exile
.
)
And
now
both
parties
being
sufficiently
heated
,
the
battel
begins
,
in
which
not
only
England
and
Ireland
,
but
France
and
Flanders
were
deeply
engaged
.
The
first
who
appeared
was
Dr.
Kellison
,
Professour
of
Doway
,
in
a
Book
in
Vindication
of
the
Bishops
Authority
,
to
whom
Knot
then
Vice-Provincial
of
the
Iesuits
returned
his
Modest
and
brief
discussion
,
&c.
under
the
name
of
Nicholas
Smith
a
Iesuite
then
dead
.
Soon
after
came
out
another
written
to
the
same
purpose
under
the
name
of
Daniel
of
Iesu
,
whose
true
name
was
Iohn
Fluide
(
which
the
other
,
writing
Ioanes
for
Iohn
,
was
the
Anagram
of
,
)
he
was
a
Iesuit
too
,
and
Professour
at
St.
Omars
:
which
Books
were
first
censured
by
the
Arch-bishop
of
Paris
,
then
by
the
Sorbonne
,
and
at
last
by
the
Bishops
of
France
in
an
Assembly
of
them
at
Paris
:
but
the
Iesuits
were
so
far
from
giving
over
by
this
,
that
they
new
set
forth
their
Books
in
Latin
with
large
approbations
of
them
;
and
publish
a
Remonstrance
against
the
Bishop
of
Chalcedon
,
in
the
name
of
the
Catholick
party
in
England
,
which
was
disowned
by
the
greatest
number
of
them
,
and
cast
wholly
upon
the
Iesuits
:
the
same
year
,
1631.
three
Books
were
published
by
the
secular
Clergy
here
in
opposition
to
the
Iesuits
.
Who
were
so
far
from
quitting
the
Field
by
the
number
of
their
enemies
,
that
they
begin
a
fresh
charge
against
both
the
Sorbonne
Doctors
and
the
French
Clergy
,
under
the
fained
name
of
Hermannus
Loemelius
,
whose
chief
Author
was
the
fore-named
Iesuite
Lloyd
with
the
assistance
of
his
Brethren
,
as
the
diversity
of
the
style
shews
:
and
another
Book
came
out
against
the
Faculty
of
Paris
in
Vindication
of
Knot
or
Nicholas
Smith
,
with
many
approbations
of
Bishops
,
Vniversities
,
and
private
Doctors
:
and
in
Vindication
of
the
Propositions
of
Ireland
(
likewise
censured
at
Paris
)
another
Book
came
forth
,
under
the
name
of
Edmundus
Vrsulanus
,
whose
true
name
was
Mac-mahone
,
Prior
of
the
Franciscan
Convent
in
Lovain
About
the
same
time
the
Iesuits
published
their
Censure
of
the
Apostolical
Creed
in
imitation
of
the
censures
at
Paris
against
their
Doctrine
(
as
though
their
Doctrines
were
as
certain
as
that
,
and
themselves
as
infallible
as
the
Apostles
:
)
wherein
they
charge
the
Bishops
their
enemies
with
reviving
old
Heresies
and
broaching
new
ones
.
The
Iesuits
having
now
done
such
great
things
,
triumph
unreasonably
in
all
places
,
as
having
utterly
overthrown
their
enemies
,
and
beaten
them
out
of
the
field
:
when
in
a
little
time
after
Hallier
and
le
Maistre
two
Doctors
of
the
Sorbonne
undertake
the
quarrel
against
them
;
but
none
was
so
highly
magnified
and
infinitely
applauded
by
the
French
Clergy
as
a
person
under
the
disguised
name
of
Petrus
Aurelius
,
whose
atchievements
in
this
kind
they
celebrate
next
to
those
of
the
Pucelle
d'
Orleans
,
and
Printed
all
his
Works
together
at
their
own
charge
:
and
writ
a
high
Elogium
of
him
which
is
prefixed
before
them
.
And
the
secular
Clergy
of
England
sent
him
a
letter
of
Congratulation
for
his
Triumphs
,
subscribed
by
Iohn
Colleton
Dean
of
the
Chapter
,
and
Edmond
Dutton
Secretary
,
wherein
they
sadly
lament
the
discords
that
have
been
among
them
here
,
and
the
Heresies
broached
by
their
Adversaries
by
occasion
of
them
.
The
main
of-this
Controversie
did
concern
the
dignity
,
necessity
,
and
jurisdiction
of
the
Episcopal
Order
,
as
appears
by
the
Censures
of
the
Bishops
of
France
,
and
by
Aurelius
,
that
although
the
Dispute
began
upon
occasion
of
the
Bishop
of
Chalcedon
,
and
the
English
Clergy
,
yet
it
was
now
carried
farther
,
whether
the
Episcopal
Order
was
necessary
to
the
Being
of
a
particular
Church
?
Whether
it
was
by
divine
right
or
no
?
Whether
confirmation
might
be
given
without
Bishops
?
Whether
the
Episcopal
Order
was
more
perfect
than
the
Monastical
?
Whether
the
Regulars
were
under
the
jurisdiction
of
Bishops
?
And
therefore
the
Iesuits
are
charged
by
their
Adversaries
with
a
design
to
extirpate
and
ruine
the
whole
Order
of
Episcopacy
.
Have
not
these
men
now
great
reason
to
insult
over
us
,
that
some
of
these
questions
have
caused
great
differences
among
us
,
when
the
Iesuits
in
England
had
laid
the
foundation
of
them
by
their
quarrels
of
the
same
kind
but
a
little
before
,
and
furnished
the
enemies
to
Episcopacy
and
the
Church
of
England
with
so
many
arguments
to
their
hands
to
manage
their
bad
cause
with
?
But
what
becomes
of
the
Court
of
Rome
all
this
while
?
do
the
Pope
and
Cardinals
only
stand
still
to
see
what
the
issue
of
the
Battel
will
be
,
without
ever
offering
to
compose
the
difference
between
the
two
parties
?
No.
The
Iesuits
finding
how
hard
they
were
put
to
it
,
make
their
address
to
Rome
as
their
greatest
Sanctuary
,
and
A.
D.
1633.
obtained
a
Decree
of
the
Sacred
Congregation
for
suppressing
the
Books
on
both
sides
,
without
judging
any
thing
at
all
of
the
merits
of
the
cause
,
or
giving
any
censure
of
the
authority
on
either
side
?
And
is
not
now
the
Popes
authority
an
excellent
remedy
for
all
divisions
in
the
Church
?
When
in
so
great
a
heat
as
this
was
,
the
Pope
durst
not
interpose
at
all
in
the
main
business
,
for
fear
of
losing
either
side
;
which
is
a
plain
argument
that
they
themselves
look
on
his
Authority
as
so
precarious
a
thing
,
that
they
must
by
no
means
expose
it
,
where
it
is
like
to
be
called
in
Question
.
Were
not
here
Controversies
fit
to
be
determined
?
To
what
purpose
is
that
authority
,
that
dare
not
be
exercised
when
there
is
most
need
of
it
?
and
when
could
there
be
greater
need
than
in
such
a
time
when
the
Church
was
in
a
flame
by
these
contentions
?
And
yet
so
timerous
a
Decree
as
this
was
,
could
find
no
acceptance
.
For
at
Paris
immediately
comes
out
a
disquisition
upon
it
,
shewing
the
unreasonableness
of
it
in
suppressing
Books
without
enquiring
into
the
merits
of
the
cause
,
in
a
matter
of
so
great
consequence
as
that
was
,
that
this
would
give
great
occasion
of
triumph
to
the
Hereticks
,
when
such
scandalous
and
seditious
Books
as
those
of
the
Jesuits
are
,
meet
with
the
same
favour
at
Rome
with
the
censure
of
the
Bishops
of
France
:
that
their
profane
and
Atheistical
Censure
of
the
Apostles
Creed
must
have
no
mark
of
disgrace
put
upon
it
:
nor
such
sayings
of
theirs
wherein
they
call
the
Bishops
and
Divines
of
France
by
most
contumelious
names
,
and
say
they
are
the
enemies
of
the
truth
and
piety
.
The
Iesuits
instead
of
defending
themselves
against
Aurelius
,
write
a
pittiful
defence
of
this
Decree
of
suppressing
the
Books
on
both
sides
;
and
so
all
the
means
which
the
Court
of
Rome
durst
use
to
extinguish
this
flame
proved
,
but
an
occasion
of
adding
to
it
.
And
whether
this
Controversie
be
yet
at
an
end
among
them
,
let
all
the
heats
in
France
and
England
of
late
years
concerning
the
Iesuits
give
testimony
.
§
.
10.
I
shall
not
now
insist
any
longer
upon
them
,
Iesuitical
Order
bears
to
the
Authority
of
Bishops
,
what
arts
they
have
used
to
enervate
it
,
what
power
to
affront
their
persons
,
and
expose
them
to
all
the
contempt
that
may
be
when
they
go
about
to
stop
their
proceedings
,
or
exercise
any
jurisdiction
over
them
.
The
great
occasion
of
the
Controversie
between
the
Bishops
and
them
was
,
that
the
Iesuits
took
upon
them
to
Preach
,
and
hear
Confessions
,
&c.
without
any
permission
from
the
Bishop
of
the
Diocese
.
So
they
did
in
the
Philippine
Islands
,
whereupon
the
Arch-bishop
of
Manille
,
Don
Hernando
Guerrero
called
a
Synod
,
wherein
it
was
resolved
that
the
Archbishop
ought
to
bring
the
Iesuits
to
account
for
what
they
did
,
which
he
did
,
that
they
had
priviledges
;
the
Arch-bishop
not
satisfied
with
this
,
proceeds
against
them
;
they
name
a
Conservator
an
enemy
of
the
Arch-bishops
,
(
For
the
Popes
to
keep
the
Bishops
in
awe
,
have
allowed
them
by
a
Bull
for
that
purpose
,
Pontifical
habit
,
holds
the
Eucharist
in
his
hand
:
notwithstanding
which
they
came
and
dragged
out
all
the
Fryers
who
took
the
Arch-bishops
part
,
and
afterwards
the
old
Arch-bishop
himself
,
who
fell
down
in
the
crowd
with
the
Pix
in
his
hand
and
wounded
himself
in
the
face
.
Such
exorbitances
made
that
impression
on
one
of
the
Souldiers
that
he
drew
his
Sword
,
and
falling
upon
it
said
,
He
had
rather
dye
by
his
own
hands
than
see
such
enormities
among
Christians
.
At
last
the
Arch-bishop
was
forced
to
let
go
his
Pix
,
and
was
presently
carryed
away
out
of
the
City
,
and
put
into
a
little
pittiful
Barque
unprovided
of
all
things
,
without
permitting
any
food
to
be
given
him
or
any
of
his
servants
to
accompany
him
;
and
was
conveyed
by
five
Souldiers
into
a
Desart
Island
,
where
he
had
not
so
much
as
a
Cabin
for
shelter
;
and
there
he
was
kept
till
he
yielded
to
their
terms
.
O
the
admirable
unity
,
peace
,
and
submission
to
Bishops
in
the
Roman
Church
!
But
we
have
yet
a
more
remarkable
instance
of
this
kind
,
in
the
notorious
case
of
the
difference
between
the
Bishop
of
Angelopolis
in
America
,
and
the
Iesuits
;
which
was
heard
at
Rome
,
and
several
Bulls
published
by
Innocent
10.
in
it
.
I
shall
give
an
account
of
it
from
the
Popes
Bulls
,
and
from
the
letter
which
the
Bishop
himself
sent
to
the
Pope
about
it
,
A.
D.
1649.
which
is
extant
in
the
Collection
of
the
end
of
Mr.
S.
Amours
Iournal
,
Tract
.
p.
11.
which
he
had
from
Cosimo
Ricciardi
Sub-librarykeeper
of
the
Vatican
,
who
received
it
immediately
from
the
Bishops
Agent
.
The
controversie
began
there
upon
the
very
same
grounds
,
which
it
had
done
in
the
Philippine
Islands
,
for
the
Iesuits
would
acknowledge
no
subjection
at
all
to
the
Bishop
,
but
would
Preach
and
hear
Confessions
without
any
license
from
the
Bishop
,
which
difference
grew
so
high
,
that
the
Iesuits
chose
Conservators
against
the
Bishops
authority
;
as
the
Popes
Bull
granted
,
May
14.
A.
D.
1648.
doth
declare
;
and
not
only
so
,
but
these
Conservators
very
fairly
excommunicated
the
Bishop
and
his
Vicar
General
:
upon
this
the
Bishop
sends
an
Agent
to
Rome
,
and
the
Iesuits
appear
in
behalf
of
their
Society
;
the
Pope
commits
the
cause
to
a
particular
Congregation
of
Cardinals
and
Bishops
,
who
upon
the
hearing
of
both
sides
give
sentence
in
favour
of
the
Bishop
,
Apr.
16.
A.
D.
1648.
But
the
Iesuits
(
as
appears
by
the
Bishops
letter
bearing
date
,
Ian.
8.
A.
D.
1649.
)
were
resolved
not
to
wait
for
the
Popes
resolution
,
but
finding
that
the
people
contemned
their
censures
and
adhered
to
the
Bishop
,
were
so
enraged
at
it
,
that
they
resolved
to
imprison
him
:
to
that
end
they
bribe
the
King
of
Spains
Vice-roy
,
the
Bishops
particular
enemy
,
with
a
great
summ
of
money
;
and
by
that
means
clapt
up
most
of
his
Friends
,
and
threatned
them
with
worse
,
if
they
would
not
obey
the
Conservators
;
the
Bishop
himself
they
had
appointed
Souldiers
to
seize
upon
on
Corpus
Christi
day
,
(
the
better
day
,
the
better
deed
)
who
understanding
their
minds
,
sent
commissioners
to
treat
with
them
to
prevent
the
tumults
and
disorders
were
like
to
follow
on
these
differences
;
but
they
used
them
with
contempt
and
would
hear
of
no
terms
,
unless
the
Bishop
would
submit
himself
and
his
jurisdiction
to
them
and
their
Conservators
,
but
instead
of
peace
they
proceed
to
more
open
acts
of
hostility
,
by
imprisoning
his
Vicar
General
,
and
using
all
manner
of
insolencies
among
the
People
,
who
joyned
with
the
Bishop
to
defend
him
against
them
.
The
good
Bishop
seeing
things
in
so
bad
a
posture
,
thought
it
his
greatest
prudence
to
withdraw
to
the
mountains
,
thinking
himself
safer
among
the
Serpents
and
Scorpions
there
,
than
in
the
City
among
the
Iesuits
.
There
he
continues
for
twenty
dayes
,
almost
famished
,
and
afterwards
for
four
months
lay
hid
in
a
pittiful
Cottage
,
the
Iesuits
in
the
mean
time
offering
great
summs
of
money
to
those
who
should
bring
him
alive
or
dead
.
But
not
finding
him
,
they
bring
the
excommunicated
Conservators
with
great
pomp
into
the
City
,
and
erect
a
Tribunal
or
,
in
the
language
of
the
late
times
,
a
High●Court
of
Iustice
among
them
,
where
according
to
their
pleasure
they
fine
,
banish
,
imprison
as
many
as
they
thought
their
enemies
;
and
there
solemnly
declare
what
mighty
injury
the
Bishop
had
done
the
Iesuits
,
in
forbidding
them
to
Preach
without
licenses
from
him
,
or
till
such
time
as
they
produced
those
which
they
had
from
his
predecessours
:
then
they
declare
the
Bishops
See
to
be
vacant
;
and
caused
it
to
be
published
in
the
Churches
,
that
the
Iesuits
did
not
need
any
license
from
the
Bishop
,
they
null
all
censures
against
them
,
recall
all
Orders
published
by
the
Bishop
for
the
good
Government
of
his
Diocese
.
The
Bishop
in
the
mean
time
privately
sends
monitory
letters
to
the
people
,
to
bear
the
present
persecution
with
patience
,
but
by
no
means
to
associate
with
,
or
to
hear
those
excommunicated
persons
,
who
had
offered
such
affronts
to
his
authority
and
jurisdiction
;
by
which
means
,
the
people
not
being
prevailed
upon
,
they
with
a
great
summ
of
money
procure
some
secular
Iudges
to
forme
a
judicial
process
against
the
Bishop
for
Sedition
,
to
which
end
they
suborn
witnesses
against
him
,
but
could
make
evidence
of
nothing
tending
to
sedition
but
forbidding
the
Iesuits
to
Preach
.
This
not
taking
,
they
attempt
another
way
to
expose
him
to
contempt
,
upon
the
Sacred
day
of
their
holy
Father
Ignatius
,
they
put
their
Scholars
in
Mascarade
,
and
so
personating
the
Bishop
and
his
Clergy
,
they
make
a
procession
through
the
Town
in
the
middle
of
the
day
,
and
sung
the
Pater
noster
and
Ave
Maria
as
they
went
,
with
horrible
blasphemies
perverting
both
of
them
to
the
abuse
of
the
Bishop
and
his
party
,
instead
of
saying
libera
nos
à
malo
,
they
said
libera
nos
à
Palafox
,
which
was
the
name
of
the
Bishop
:
and
others
had
the
Episcopal
staffe
hanging
at
a
Horses
taile
,
and
the
Miter
on
their
stirrups
,
to
let
them
see
how
much
they
had
it
under
their
feet
:
others
sung
Lampoons
against
the
Bishop
,
others
did
such
things
which
are
not
fit
to
be
repeated
:
Which
were
parts
of
this
glorious
triumph
of
the
Iesuits
over
the
Bishop
and
his
Authority
.
But
in
the
midst
of
this
excessive
jollity
,
the
King
of
Spains
Navy
arrived
,
wherein
the
Kings
commands
were
brought
for
removing
the
Vice-Roy
,
who
was
the
great
Friend
of
the
Iesuits
;
the
news
of
this
,
abated
their
heat
,
and
the
Bishop
secretly
conveys
himself
into
his
Palace
,
which
the
people
hearing
of
,
ran
with
incredible
numbers
to
embrace
him
,
for
several
dayes
together
;
upon
which
the
Iesuits
complain
to
the
old
Vice-Roy
of
a
sedition
,
and
obtained
from
him
a
command
to
the
Chapter
not
to
yield
to
the
Bishops
jurisdiction
;
which
caused
a
great
division
among
them
,
one
part
adhering
to
the
Bishop
,
and
another
to
the
Iesuits
;
The
Bishop
therefore
seeing
the
differences
to
rise
higher
,
and
the
Schism
to
be
greater
,
and
the
miserable
condition
the
Church
was
in
among
them
;
was
fain
to
submit
and
promise
to
innovate
nothing
,
but
to
wait
the
Popes
decision
.
Not
long
after
,
another
Ship
arrived
from
Spain
,
with
an
Express
from
the
King
,
wherein
the
Vice-Roy
was
commanded
immediately
to
surrender
his
Government
,
and
was
severely
rebuked
for
assisting
the
Iesuits
against
the
Bishop
,
and
all
the
acts
in
that
matter
were
nulled
by
the
Kings
authority
;
but
the
Iesuits
according
to
their
usual
integrity
,
gave
out
just
the
contrary
to
the
Orders
received
,
and
framed
letters
on
purpose
which
they
dispersed
among
the
people
.
But
these
arts
never
holding
long
,
when
the
Vice-Roy's
Successour
was
established
,
the
truth
brake
forth
;
and
the
Bishop
returned
to
the
exercise
of
his
former
Authority
.
But
notwithstanding
the
Kings
declaration
,
and
the
Popes
Breve
was
now
published
among
them
,
the
Iesuits
persisted
still
in
their
obstinate
disobedience
;
and
although
excommunicated
by
the
Bishop
,
yet
continued
to
Preach
and
act
as
before
.
And
hereby
we
have
a
plain
discovery
what
a
mighty
regard
the
Iesuits
have
to
the
Papal
See
,
if
it
once
oppose
their
designes
;
and
what
an
effectual
instrument
of
Peace
and
Vnity
the
Popes
Authority
is
;
for
they
presently
found
wayes
enough
to
decline
the
force
of
the
Popes
Bull.
For
,
(
1.
)
They
said
,
it
could
have
no
force
there
,
because
it
was
not
received
by
the
Council
of
the
Indies
,
it
seems
,
pasce
oves
,
and
dabo
tibi
claves
,
&c.
signifie
nothing
in
the
Indies
,
unless
the
Kings
Council
pleases
,
or
rather
,
unless
the
Iesuits
please
to
let
it
do
so
.
(
2.
)
They
pleaded
bravely
for
themselves
,
that
the
priviledges
granted
them
by
the
Popes
were
in
consideration
of
their
merits
,
and
so
were
of
the
nature
of
contracts
and
Covenants
;
and
therefore
could
not
be
revoked
by
the
Pope
.
(
3.
)
That
the
Popes
constitutions
in
this
matter
were
not
received
by
the
Church
,
and
Laws
which
are
not
received
are
no
Laws
:
But
as
the
Bishop
well
urges
against
them
,
if
these
wayes
of
interpreting
the
Popes
Bulls
be
allowed
,
his
Authority
will
signifie
nothing
,
and
all
his
Constitutions
shall
have
no
more
force
than
those
against
whom
they
are
directed
be
pleased
to
yield
to
them
;
and
it
will
be
impossible
to
preserve
peace
in
the
Church
,
if
it
shall
be
in
the
power
of
offenders
to
declare
whether
the
Laws
against
them
are
to
be
received
for
Laws
or
no.
But
this
,
saith
he
,
is
the
inspiration
and
illumination
of
the
Iesuits
,
and
their
method
of
interpreting
the
Papal
constitutions
;
which
he
heard
very
often
from
their
own
mouths
in
the
frequent
conferences
he
had
with
them
about
these
matters
;
But
they
had
another
way
to
decline
the
Kings
Authority
,
for
the
King
and
his
Council
being
all
Lay-men
,
they
had
nothing
to
do
in
Ecclesiastical
matters
.
By
which
means
(
as
the
Bishop
saith
,
)
they
make
themselves
superiour
both
to
King
and
Pope
,
and
free
from
all
jurisdiction
either
spiritual
or
temporal
.
And
I
dare
appeal
to
the
most
indifferent
person
,
whether
any
Doctrine
broached
by
the
greatest
Fanaticks
among
us
,
ever
tended
more
to
the
dissolution
of
Government
,
the
countenancing
sedition
,
the
perpetuating
Schisms
in
the
Church
,
than
these
of
the
Iesuits
do
?
And
therefore
the
Bishop
saith
,
that
he
had
rather
lay
down
his
life
,
than
by
yielding
up
his
jurisdiction
expose
his
Authority
to
Contempt
,
and
the
Church
to
the
continual
danger
of
Schisms
;
and
by
many
weighty
arguments
perswades
the
Pope
,
if
he
truly
designed
the
peace
and
flourishing
of
the
Church
,
speedily
and
effectually
to
reform
the
whole
Order
of
the
Iesuits
;
without
which
,
he
saith
,
it
is
impossible
,
especially
in
those
remoter
parts
,
for
the
Bishops
to
preserve
any
Authority
.
And
besides
other
corruptions
among
them
,
he
tells
strange
stories
of
their
wayes
of
propagating
Christian
Religion
in
China
,
and
other
neighbour
Nations
;
which
they
boast
so
much
of
at
this
distance
;
but
,
he
saith
,
they
who
are
so
much
nearer
and
understand
those
things
better
,
have
cause
to
lament
the
infinite
scandals
which
they
give
to
the
Christian
Religion
in
doing
it
.
The
account
which
he
gives
of
these
things
,
this
Bishop
protests
he
sends
to
the
Pope
,
only
to
clear
his
own
Conscience
,
that
he
might
not
be
condemned
at
the
day
of
judgement
for
concealing
that
which
he
so
certainly
knew
to
be
true
by
those
who
were
eye-witnesses
of
it
.
Their
first
work
is
,
to
hinder
all
persons
of
any
other
Order
whatsoever
from
coming
among
them
;
and
if
they
do
come
by
one
means
or
other
,
they
are
sure
to
procure
their
banishment
and
persecution
;
to
this
end
,
they
assist
and
counsel
the
Infidels
themselves
in
it
,
and
make
use
of
their
hands
to
whip
and
imprison
them
,
and
so
to
make
them
weary
of
being
there
.
When
they
are
left
alone
,
they
have
the
liberty
of
telling
their
own
stories
,
and
no
one
can
disprove
them
;
but
they
were
not
so
watchful
,
but
some
of
the
other
Orders
were
sent
as
Spyes
upon
them
,
and
although
they
knew
,
they
hazarded
their
lives
in
it
,
yet
they
made
full
discovery
of
the
Iesuits
way
of
converting
Infidels
.
And
they
discovered
such
horrible
things
in
the
Catechisms
they
gave
to
their
new
Converts
,
that
they
complained
to
the
Pope
of
them
,
but
,
as
appears
by
the
event
,
to
very
little
purpose●
;
for
although
the
Iesuits
could
not
d●ny
the
things
they
were
charged
with
,
and
the
Congregation
,
de
pr●pagandâ
fide
,
at
Rome
,
S●pt
.
12.
A.D.
1645
in
seventeen
Decrees
condemned
them
,
yet
the
Rector
of
the
Iesuits
Colledge
in
the
Philippines
in
a
Book
of
300
pages
,
opposed
those
Decrees
,
which
was
in
the
hands
of
the
Bishop
of
Angelopolis
,
and
he
gave
it
to
a
Dominican
to
answer
,
who
had
been
in
those
parts
himself
,
who
fully
proved
the
matter
of
fact
,
and
answered
the
Iesuits
arguments
,
both
which
the
Bishop
saith
,
were
in
his
custody
.
The
short
of
their
instructions
to
their
Converts
was
this
,
to
speak
little
of
Christ
Crucified
,
but
to
conceal
that
part
of
Christian
Doctrine
as
much
as
may
be
,
to
use
all
the
same
customes
that
the
Idolaters
did
,
only
directing
all
their
worship
to
Christ
and
the
Saints
;
not
to
trouble
themselves
about
Fasting
,
Penance
,
Confession
,
and
participation
of
the
Eucharist
,
or
the
severity
of
Repentance
and
Mortification
.
They
designed
to
recommend
,
as
easie
a
Religion
to
them
as
may
be
,
the
better
to
invite
them
to
embrace
it
;
and
therefore
as
the
Bishop
observes
,
we
read
of
no
Martyrs
among
them
:
the
poor
Dominicans
and
Franciscans
are
whipt
,
and
imprisoned
,
and
banished
;
but
the
Iesuits
who
Preach
only
a
glorious
Christ
,
without
his
passion
and
crosse
,
have
far
better
and
easier
entertainment
among
them
.
But
these
things
the
Bishop
there
gives
a
larger
account
of
:
I
return
to
the
Controversie
between
the
Bishop
and
them
:
An
Agent
was
sent
to
Rome
by
the
Bishop
with
this
letter
to
negotiate
his
business
there
against
the
Iesuits
,
a
man
intelligent
,
Mr.
S.
Amour
of
him
;
who
followed
his
business
so
close
,
that
after
long
solicitation
and
address
,
he
obtains
another
Decree
against
the
Iesuits
,
which
is
extant
at
large
in
the
Lyons
Edition
of
the
Bullarium
:
but
which
ought
to
be
observed
,
is
since
prohibited
by
the
Index
Expurgatorius
of
Alexander
7.
Cardinal
Spada
under-hand
,
who
was
a
great
Friend
to
the
Iesuits
.
And
when
it
did
come
forth
,
the
Iesuits
bought
up
all
the
Copies
of
it
they
could
,
Roman
Court
,
to
keep
the
Bishops
down
by
the
priviledges
of
the
Regulars
who
are
immediate
dependents
on
the
Popes
;
only
at
some
times
when
they
cannot
help
it
,
they
must
seem
to
curb
them
,
but
yet
so
as
to
keep
them
in
heart
enough
to
bait
the
Bishops
,
when
they
begin
to
exercise
their
Authority
as
they
ought
to
do
in
the
reformation
of
abuses
and
disorders
.
But
by
these
heats
and
controversies
among
them
about
matters
of
Government
and
Order
,
it
appears
that
they
have
no
cause
to
upbraid
us
with
our
dissensions
about
them
:
And
that
they
have
no
more
effectual
means
to
suppress
them
than
We.
§.
11.
2.
As
to
matters
of
doctrine
.
matters
of
doctrine
;
but
he
must
believe
against
common
sense
and
experience
that
can
believe
this
.
For
we
know
their
divisions
well
enough
,
and
that
it
is
as
easie
a
matter
to
compose
all
the
differences
among
us
as
among
them
.
We
may
assoon
perswade
the
Quakers
to
Vniformity
,
as
reconcile
the
Dominicans
and
the
Iesuits
;
and
all
our
Sects
will
agree
assoon
as
the
factions
of
the
Thomists
and
Scotists
;
the
Presbyterians
and
Independents
will
yield
to
Episcopal
jurisdiction
,
assoon
as
the
Monastick
Orders
will
quit
their
priviledges
;
the
Arminians
and
Calvinists
will
be
all
of
a
mind
when
the
Iansenists
and
Molinists
are
:
and
we
are
apt
to
think
that
our
Controversies
about
Ceremonies
are
not
altogether
of
so
great
importance
as
theirs
about
infallibility
.
But
it
is
a
very
pleasant
thing
to
see
by
what
arts
they
go
about
to
perswade
credudulous
people
,
that
what
would
be
called
divisions
any
where
else
,
is
an
admirable
Vnion
among
them
;
they
might
assoon
perswade
them
that
the
seven
Hills
of
Rome
are
the
bottomless
pit
;
or
that
contradictions
may
be
true
.
For
either
the
Pope
is
infallible
or
he
is
not
,
either
the
supream
Government
of
the
Church
is
committed
to
him
alone
as
S.
Peters
Successor
,
or
to
the
representative
Church
in
a
Council
,
either
he
hath
a
temporal
power
to
command
Princes
,
or
he
hath
not
;
either
the
V.
Mary
was
conceived
with
Original
sin
,
or
she
was
not
;
either
there
is
a
Pre-determination
,
or
there
is
not
;
either
Souls
may
be
delivered
out
of
Purgatory
,
or
they
may
not
:
Dare
any
of
them
say
they
are
all
of
a
mind
in
the
Church
of
Rome
about
these
points
?
I
am
sure
they
dare
not
.
But
what
then
?
do
they
not
differ
from
one
another
?
do
they
not
write
,
and
Preach
,
and
rail
against
each
other
as
much
as
any
Sectaries
can
do
?
are
there
not
factions
of
long
continuance
among
them
upon
these
differences
?
where
then
lyes
their
Vnity
they
boast
off
?
Alas
!
we
speak
like
Ignorant
persons
,
and
do
not
consider
what
artificial
men
we
have
to
deal
with
;
who
with
some
pretty
tricks
and
slights
of
hand
make
all
that
which
seems
to
us
shattered
and
broken
in
pieces
to
appear
sound
and
entire
without
the
least
crack
or
flaw
in
it
.
It
will
be
worth
the
while
to
find
out
these
arts
,
for
I
do
not
question
but
by
a
discreet
managing
them
,
they
may
serve
us
as
well
as
them
,
and
our
Church
will
have
,
(
though
not
so
much
splendour
)
yet
as
much
Vnity
as
theirs
.
They
tell
us
therefore
that
it
is
true
they
are
not
all
of
a
mind
,
and
it
is
not
necessary
to
the
Unity
of
the
Church
that
they
should
be
:
but
,
they
have
the
only
way
of
composing
differences
;
and
they
do
not
differ
in
matters
of
faith
from
each
other
;
and
their
differences
lye
only
in
their
Schools
,
and
do
not
disturb
the
peace
of
the
Church
.
This
is
the
utmost
I
can
find
their
best
wits
plead
for
the
Vnity
of
the
Roman
Church
;
and
if
these
be
sufficient
,
I
believe
they
and
we
will
be
proved
to
be
as
much
at
Unity
,
as
they
are
among
themselves
.
1.
They
say
the
Vnity
of
the
Church
doth
not
lye
in
actual
Agreement
of
the
members
of
it
in
matters
of
Doctrine
;
but
in
having
the
best
means
to
compose
differences
and
to
preserve
consent
;
which
is
,
submission
to
the
Popes
Authority
.
Gregory
de
Valentiâ
explains
the
Vnity
of
their
Church
;
for
actual
consent
,
he
grants
,
may
be
in
other
Churches
as
much
as
theirs
,
and
there
is
nothing
singular
or
peculiar
attributed
to
their
Church
,
supposing
they
were
all
of
a
mind
,
which
it
is
plain
they
are
not
;
but
therein
,
saith
he
,
lyes
the
Vnity
of
their
Church
,
that
they
all
acknowledge
one
Head
in
whose
judgement
they
acquiesce
:
and
therefore
they
have
no
more
to
do
but
to
know
what
the
Pope
determines
.
If
this
be
all
their
Unity
,
we
have
greater
than
they
,
for
we
have
a
more
certain
way
of
ending
Controversies
than
they
have
:
which
I
prove
by
an
argument
like
to
one
in
great
request
among
them
,
when
they
go
about
to
perswade
weak
persons
to
their
Religion
,
viz.
that
it
must
needs
be
safer
to
be
in
that
Religion
wherein
both
parties
agree
,
a
man
may
be
saved
;
than
in
that
where
one
side
denies
a
possibility
of
salvation
;
so
say
I
here
,
that
must
be
a
safer
way
for
Unity
which
both
parties
agree
in
to
be
infallible
,
than
that
which
one
side
absolutely
denyes
to
be
so
;
but
both
parties
agree
the
Scriptures
to
be
infallible
,
and
all
Protestants
deny
the
Pope
to
be
infallible
;
therefore
ours
is
the
more
certain
way
for
Vnity
.
But
this
is
not
all
,
for
it
is
far
from
being
agreed
among
themselves
that
the
Pope
is
infallible
;
it
being
utterly
denyed
by
some
among
them
,
and
the
asserting
it
accounted
Heresie
:
as
is
evident
in
some
late
Books
written
to
that
purpose
in
France
and
England
:
What
excellent
means
of
Vnity
then
is
this
among
them
;
which
it
is
accounted
by
some
no
less
than
Heresie
to
assert
?
§
.
13.
But
supposing
they
should
yield
the
Pope
that
submission
which
they
deny
to
be
due
to
him
,
yet
is
his
definition
so
much
more
certain
way
of
ending
Controversies
than
the
Scriptures
?
Popes
Decrees
;
so
as
the
opposite
party
hath
declared
,
that
they
believed
contrary
to
what
they
believed
before
on
the
account
of
the
Popes
definition
.
We
have
many
instances
to
the
contrary
,
wherein
controversies
have
been
heightened
and
increased
by
their
interposing
,
but
none
concluded
by
them
.
Do
they
say
the
Scripture
can
be
no
means
of
Vnity
,
because
of
the
various
senses
which
have
been
put
upon
it
?
and
have
they
no
wayes
to
evade
the
Popes
definitions
?
Yes
,
so
many
,
that
his
Authority
in
truth
signifies
nothing
,
any
farther
than
they
agree
that
the
upholding
it
tends
to
their
common
interest
.
But
when
onces
he
comes
to
cross
the
interest
of
any
party
,
if
they
do
not
in
plain
terms
defie
him
,
yet
they
find
out
more
civil
wayes
of
making
his
Definitions
of
no
force
.
Either
they
say
the
Decree
was
procured
by
fraud
,
and
the
Pope
made
it
by
mis-information
,
which
is
the
common
way
,
or
he
did
not
define
it
as
a
matter
of
faith
sitting
in
Cathedrâ
,
or
the
sense
of
his
definition
is
quite
otherwise
than
their
Adversaries
understand
it
;
or
supposing
that
be
the
sense
,
the
Pope
is
never
to
be
supposed
to
define
any
thing
contrary
to
the
Scriptures
and
Fathers
and
ancient
Canons
:
Of
all
which
it
were
no
difficult
task
to
give
late
and
particular
instances
;
but
no
one
who
is
acquainted
with
the
history
of
that
Church
can
be
ignorant
of
them
,
and
the
late
proceedings
in
the
point
of
the
five
Propositions
are
a
sufficient
evidence
of
these
things
to
any
one
who
reads
them
.
For
when
was
there
a
Fairer
occasion
given
to
the
Pope
to
shew
his
Authority
for
preservation
of
the
Churches
unity
,
than
at
that
time
when
the
matter
of
the
five
Propositions
was
under
debate
at
Rome
:
The
same
controversie
was
now
revived
which
had
disturbed
their
Church
so
often
and
so
much
before
.
In
the
time
of
Clement
8.
the
heats
were
so
great
between
the
Iesuits
and
Dominicans
,
that
the
Pope
thought
it
necessary
for
the
peace
of
the
Church
to
put
an
end
to
them
,
to
that
end
he
appointed
Congregations
for
several
years
to
discuss
those
points
,
that
he
might
come
to
a
resolution
in
them
.
This
Pope
at
first
was
strangely
prepossest
by
the
arts
of
the
Iesuits
against
the
Dominicans
,
but
sending
for
the
General
of
the
Dominicans
,
he
told
him
what
sad
apprehensions
he
had
concerning
the
peace
of
the
Church
,
by
reason
of
the
disputes
between
the
Iesuits
and
them
;
and
therefore
charges
him
that
those
of
his
Order
should
no
longer
molest
the
Iesuits
about
these
things
;
to
whom
he
replyed
,
that
he
assured
him
with
as
great
Protestation
as
he
was
able
,
that
it
was
no
meer
Scholastical
dispute
between
them
,
but
it
was
the
cause
of
faith
that
was
concerned
;
which
he
discoursed
largely
upon
to
the
Pope
,
and
made
such
impressions
upon
him
,
that
the
Dominicans
verily
believe
,
F.
Lemos
Cardinal
.
After
his
death
the
congregations
were
continued
in
the
time
of
Paul
5.
but
at
last
were
broken
up
without
any
decision
at
all
.
If
the
Popes
determination
be
such
an
absolute
Instrument
of
peace
in
the
Church
,
it
is
the
strangest
thing
in
the
world
,
it
should
be
made
so
little
use
of
in
such
cases
where
they
all
acknowledge
it
would
be
of
infinite
advantage
to
their
Church
,
to
have
an
issue
put
to
such
troublesome
controversies
as
these
were
.
But
they
know
well
enough
,
that
the
Popes
Authority
is
the
more
esteemed
the
less
it
is
used
,
and
that
it
hath
alwayes
been
very
hazardous
to
determine
where
there
have
been
considerable
parties
,
on
both
sides
;
for
fear
the
condemned
party
should
renounce
his
Authority
,
or
speak
plainer
truths
than
they
are
willing
to
hear
.
And
therefore
it
was
well
observed
by
Mons.
S.
Amour
,
that
they
are
very
jealeus
at
Rome
of
maintaining
the
Authority
of
the
decrees
which
issue
from
thence
,
and
that
this
consideration
obliges
the
maker
of
them
to
look
very
well
to
the
compliance
and
facility
that
may
be
expected
in
their
execution
before
they
pass
any
at
all
.
Which
is
a
most
certain
argument
they
dare
not
trust
the
Popes
infallibility
,
nor
all
the
promises
they
pretend
Christ
hath
made
to
their
Church
;
but
govern
their
affaires
wholly
by
the
rules
of
humane
Policy
.
And
on
this
account
when
the
heats
brake
forth
in
France
about
Iansenism
;
and
both
parties
made
application
to
the
Court
of
Rome
,
the
Pope
could
never
be
prevailed
with
to
suffer
the
main
controversies
to
be
touched
,
or
any
decree
to
pass
about
them
,
but
at
last
condemned
some
ambiguous
Propositions
as
taken
out
of
Iansenius
his
book
;
which
both
parties
condemned
according
to
their
different
senses
,
and
they
were
left
to
dispute
it
out
,
which
sense
it
was
the
Pope
meant
them
in
.
And
therefore
the
Iansenists
Advocate
who
was
well
versed
in
the
practices
of
the
Court
of
Rome
,
gave
them
the
truest
account
of
the
intentions
of
that
Court
in
their
affaire
,
to
delude
both
the
one
side
and
the
other
;
and
that
Cardinal
Ginetti
had
told
him
that
either
nothing
would
be
done
,
or
if
any
thing
that
which
would
doe
neither
good
not
hurt
.
And
therefore
in
stead
of
ending
the
controversies
,
the
Popes
definition
only
produced
more
,
viz.
whether
the
Propositions
condemned
were
in
Iansenius
or
no
?
whether
the
Pope
might
not
erre
in
matter
of
fact
?
the
Iansenists
affirming
this
,
the
Iesuits
denying
it
and
charging
each
other
with
no
less
than
Heresie
about
it
.
For
upon
the
Iesuits
asserting
Octob.
12.
A.D.
1661.
that
the
Pope
hath
the
same
infallibility
that
Iesus
Christ
hath
,
not
only
in
Questions
of
right
but
in
matters
of
fact
,
and
that
thence
those
of
their
Church
are
bound
to
believe
with
a
divine
faith
,
that
the
5.
condemned
Propositions
are
in
Iansenius
:
the
Iansenists
publish
a
charge
of
heresie
against
the
Iesuits
and
such
as
was
never
broached
in
the
Church
before
:
being
not
only
a
solitary
error
or
simple
heresie
,
but
a
whole
source
of
errors
,
or
rather
an
universal
heresie
which
overthrows
all
Religion
.
Which
they
goe
about
at
large
to
prove
by
shewing
,
that
this
builds
mens
faith
on
the
word
of
man
and
not
on
the
word
of
God
,
because
it
concerns
a
thing
neither
revealed
nor
attested
by
God
,
as
to
know
whether
Propositions
are
really
an
Authors
of
this
last
Age
;
and
(
as
he
goes
on
)
to
make
the
Popes
word
equal
with
the
word
of
God
,
is
not
only
heresie
but
horrid
impiety
and
a
species
of
Idolatry
:
for
this
is
giving
to
man
the
honour
due
only
to
God
:
because
such
an
entire
submission
of
our
mind
and
of
all
our
intellectuals
comprehended
in
the
act
of
our
faith
is
that
Adoration
which
we
pay
to
the
prime
verity
it self
.
And
I
dare
now
leave
any
one
to
Judge
,
whether
upon
so
late
an
experiment
of
the
Constitutions
of
two
Popes
Innocent
10.
and
Alexander
7.
in
order
to
the
ending
so
great
a
Controversie
as
this
was
,
it
be
not
apparent
,
that
the
Popes
Authority
signifies
no
more
to
the
ending
Controversies
,
than
the
parties
who
are
concerned
are
willing
that
it
should
i.
e.
as
far
as
they
doe
consent
to
obey
them
and
no
farther
?
§
.
14.
But
it
may
be
said
,
that
it
is
true
there
are
differences
among
them
about
the
Popes
power
and
infallibility
,
and
therefore
he
may
not
be
so
fit
to
end
Controversies
,
but
there
is
no
dispute
among
them
,
about
Pope
and
Council
together
,
therefore
in
that
case
they
are
all
agreed
,
that
they
ought
to
submit
.
These
are
fine
things
to
be
said
,
and
appeare
plausibly
to
those
who
doe
not
search
into
them
;
but
those
that
doe
,
will
easily
find
this
as
ineffectual
a
remedy
as
the
other
.
For
if
we
examine
but
the
ways
used
by
the
several
parties
among
them
to
avoid
the
decisions
of
some
Councils
against
their
particular
opinions
,
we
may
see
how
little
the
decrees
of
Councils
can
bind
those
who
have
no
mind
to
be
tyed
up
by
them
.
Either
they
say
the
decision
depended
on
a
matter
of
fact
,
which
the
Council
was
not
sufficiently
informed
in
,
and
they
believe
a
Council
may
erre
in
a
matter
of
fact
,
or
else
it
did
not
proceed
after
the
way
of
a
Council
,
or
it
was
not
general
,
or
its
decrees
were
not
received
by
the
Catholick
Church
,
or
though
some
were
received
yet
not
all
,
or
however
,
the
infallibility
of
a
Council
is
not
absolute
;
but
supposing
that
it
proceeds
according
to
the
constant
tradition
of
the
Church
,
which
unavoidably
leaves
the
matter
as
much
under
debate
as
if
the
Council
had
never
meddled
with
it
.
But
if
they
doe
in
earnest
believe
,
that
the
Pope
and
Council
can
put
an
end
to
all
Controversies
among
them
when
they
please
,
I
would
fain
know
why
they
have
not
done
this
hitherto
?
Is
not
unity
desirable
among
them
?
if
not
,
why
doe
they
boast
of
it
?
if
it
be
,
why
have
they
not
obtained
it
,
since
they
can
so
easily
doe
it
?
what
made
them
so
extremely
cautious
in
the
Council
of
Trent
of
meddling
with
any
thing
that
was
in
Controversie
among
themselves
?
or
was
it
,
that
they
were
all
so
much
of
a
mind
that
they
had
nothing
to
doe
,
but
to
condemn
their
enemies
?
which
was
so
far
from
being
true
,
that
there
were
very
few
things
which
came
into
bebate
,
that
they
were
agreed
in
,
and
therefore
they
were
put
sometimes
to
strange
shifts
to
find
out
general
and
ambiguous
terms
which
might
not
displease
the
dissenters
,
and
yet
leave
the
disputes
as
great
as
ever
.
They
could
not
agree
so
much
as
about
the
Title
of
the
Council
,
Trent
.
l.
2.
p.
138.
many
of
the
Bishops
were
for
adding
to
the
Title
of
the
most
holy
Council
,
Representing
the
Church
Vniversal
,
which
was
eagerly
opposed
by
the
Italians
,
and
with
much
adoe
avoided
by
the
Legats
;
being
no
small
controversie
about
words
,
but
of
very
great
consequence
about
the
power
and
authority
of
Pope
and
Council
,
if
they
had
been
suffered
to
goe
on
in
it
.
But
the
Pope
hearing
of
this
dispute
at
the
beginning
,
sent
word
to
the
Legats
,
not
to
broach
any
new
difficulties
in
matter
of
faith
,
nor
to
determine
any
of
the
things
controversed
among
Catholicks
,
and
to
proceed
slowly
in
the
Reformation
.
Excellent
instructions
for
the
advancement
of
Peace
and
Holiness
!
Whoever
will
for
that
end
peruse
that
incomparable
history
of
the
Council
,
will
find
how
high
the
Controversies
among
themselves
were
between
the
Bishops
and
the
Regulars
about
priviledges
,
between
the
Dominicans
and
Francise●ins
in
many
weighty
points
,
between
the
Italian
Bishops
and
others
about
Residence
and
the
extent
of
Episcopal
power
,
between
the
Divines
in
most
of
the
matters
of
doctrine
,
as
might
easily
be
shewed
at
large
,
if
I
loved
the
pains
of
transcribing
;
but
I
had
rather
referre
the
Reader
to
that
excellent
history
it self
.
But
I
only
renew
my
demand
,
why
must
no
controversies
among
Catholicks
be
ended
in
the
Council
?
could
they
be
better
decided
any
where
else
?
if
so
,
then
the
Council
is
not
the
best
means
of
Vnity
;
if
not
,
then
it
seems
there
is
no
necessity
of
ending
controversies
among
them
,
but
they
have
Vnity
enough
without
it
.
And
in
truth
,
it
is
Interest
and
not
Vnity
they
look
after
,
all
such
who
hold
opinions
contrary
to
their
Interest
must
be
proceeded
against
and
condemned
;
but
for
others
,
let
them
quarrel
and
dispute
as
long
as
they
will
,
they
let
them
alone
if
they
touch
not
the
Popes
Authority
,
nor
any
of
the
gainful
opinions
and
practices
which
are
allowed
among
them
.
And
supposing
their
Interest
be
kept
up
,
which
the
Inquisition
is
designed
for
,
the
Court
of
Rome
is
as
great
a
Friend
to
toleration
as
may
be
,
only
what
others
call
different
perswasions
,
they
call
School
points
,
and
what
others
call
divisions
,
they
call
disputes
;
the
case
is
the
same
with
their
Church
and
others
,
only
they
have
softer
names
for
the
differences
among
themselves
,
and
think
none
bad
enough
for
those
who
cast
off
the
Popes
Authority
and
plead
for
a
Reformation
.
Here
then
lyes
the
profound
mystrey
of
their
Vnity
,
that
they
are
all
agreed
against
us
,
though
not
among
themselves
;
and
are
not
we
so
against
them
too
?
May
not
we
plead
for
the
Vnity
,
that
they
have
on
the
same
grounds
?
We
are
all
agreed
against
Popery
,
as
much
as
they
are
against
Protestants
;
only
we
have
some
Scholastick
disputes
among
us
about
indifferent
things
,
and
the
Episcopal
Authority
,
as
they
have
;
we
have
some
zealous
Dominicans
,
and
busie
and
factious
men
such
as
the
Iesuits
among
them
are
;
but
setting
aside
these
disputes
we
are
admirably
well
agreed
,
just
as
they
are
in
the
Roman
Church
.
§.
15.
2.
They
say
,
they
doe
not
differ
in
matters
of
faith
.
But
this
is
as
true
as
the
other
;
for
are
they
agreed
in
matters
of
faith
who
charge
one
another
with
heresie
?
as
we
have
already
seen
that
they
doe
.
But
if
they
mean
that
they
doe
not
differ
in
matters
of
faith
,
because
those
only
are
matters
of
faith
which
they
are
agreed
in
;
they
were
as
good
say
,
they
are
agreed
in
the
things
they
doe
not
differ
about
:
for
the
parties
which
differ
doe
believe
the
things
in
difference
to
be
matters
of
faith
;
and
therefore
they
think
they
differ
from
one
another
in
matter
of
faith
.
But
they
are
not
agreed
what
it
is
which
makes
a
thing
to
be
a
matter
of
faith
;
and
therefore
no
one
can
pronounce
that
their
differences
are
not
about
matters
of
faith
;
for
what
one
may
think
not
to
be
de
fide
,
others
may
believe
that
it
is
;
we
see
the
Popes
personal
infallibility
is
become
a
Catholick
doctrine
among
the
Iesuits
,
and
declared
to
be
plain
heresie
by
their
Adversaries
.
The
deliverance
of
souls
from
Purgatory
by
the
prayers
of
the
living
is
generally
accounted
a
matter
of
faith
in
the
Roman
Church
;
but
we
know
those
in
it
who
deny
it
,
and
say
it
was
a
novel
opinion
introduced
by
Gregory
1.
against
the
consent
of
Antiquity
.
It
is
a
matter
of
faith
,
say
the
Dominicans
and
Iansenists
to
attribute
to
God
alone
the
praise
of
converting
grace
,
and
that
grace
efficacious
by
it self
,
was
the
doctrine
of
Fathers
and
Councils
and
the
Catholick
Church
;
and
is
it
not
then
a
matter
of
faith
in
their
opinion
,
wherein
the
Iesuits
and
they
differ
from
each
other
?
To
which
purpose
it
was
well
said
by
the
author
of
a
Book
printed
at
Paris
A.
D.
1651.
containing
essayes
and
reflections
on
the
state
of
Religion
,
that
because
of
the
Controversies
between
the
Iansenists
and
the
Iesuits
,
it
might
with
more
reason
be
affirmed
now
than
in
the
time
of
Arrianism
it self
,
that
the
whole
Church
seems
to
become
heretical
.
For
admitting
,
saith
he
,
what
is
most
certain
that
the
Church
hath
decreed
Calvinism
,
Pelagianism
and
Semipelagianism
to
be
heresies
,
and
that
the
Doctors
are
those
who
sit
in
the
Chair
to
be
consulted
withall
upon
points
of
Religion
,
all
Catholicks
are
reduced
to
a
most
strange
perplexity
.
For
if
a
man
shall
address
himself
to
those
of
the
Iansenian
party
,
they
will
tell
him
that
those
who
are
termed
Molinists
are
Pelagians
or
at
least
Semi-pelagians
,
and
on
the
other
side
the
Molinists
will
bear
him
down
that
their
Adversaries
are
Calvinists
or
else
Novatians
.
Now
all
the
Doctors
of
the
Catholick
Church
(
a
very
few
excepted
)
are
either
of
the
one
or
the
other
party
.
I
leave
you
then
to
consider
to
what
prodigious
streights
mens
minds
are
reduced
,
since
this
is
held
as
a
general
Maxime
,
that
whosoever
fails
in
one
point
of
faith
,
fails
in
all
.
It
is
a
matter
of
faith
,
say
the
Dominicans
,
that
all
persons
,
Christ
only
excepted
,
were
born
in
sin
;
and
therefore
the
contenders
for
the
immaculate
conception
must
in
their
judgment
differ
in
a
point
of
faith
from
them
.
But
if
this
distinction
should
be
allowed
to
preserve
the
unity
of
their
Church
,
why
shall
it
not
as
well
cure
the
divisions
of
ours
.
The
most
considerable
in
all
respects
of
the
dissenters
from
the
Church
of
England
,
declare
that
they
agree
with
us
in
all
the
articles
of
doctrine
required
by
our
Church
;
will
this
be
enough
in
their
opinion
to
make
us
at
unity
with
each
other
?
if
not
,
let
them
not
plead
the
same
thing
for
themselves
which
they
will
not
allow
to
us
.
I
cannot
understand
that
the
controversies
about
Ceremonies
(
considered
in
themselves
)
among
us
,
are
of
any
greater
weight
,
than
the
disputes
among
the
Fryars
concerning
their
habits
have
been
;
and
yet
this
controversie
only
about
the
size
of
their
hoods
lasted
in
one
Order
almost
an
Age
together
,
and
was
managed
with
as
great
a
heat
and
animosity
,
as
ever
these
have
been
among
us
,
and
was
with
very
much
adoe
laid
asleep
for
a
time
by
the
endeavours
of
4.
Popes
successively
.
But
if
this
signifies
nothing
to
unity
,
to
say
,
that
the
matters
are
not
great
about
which
the
Controversies
are
,
if
the
disturbances
be
great
which
are
caused
by
them
,
that
will
reflect
more
sharply
on
their
Church
than
on
ours
,
which
hath
so
many
differences
which
they
account
not
to
be
about
any
matters
of
faith
.
But
if
these
differences
in
point
of
doctrine
among
them
prove
to
be
none
in
matters
of
faith
,
it
would
be
no
difficult
task
upon
the
same
grounds
to
shew
that
they
have
no
reason
to
quarrel
with
us
for
breaking
the
unity
of
their
Church
,
because
then
we
may
differ
from
them
as
little
in
matters
of
faith
,
as
they
doe
from
one
another
.
This
I
need
not
take
upon
me
to
shew
at
large
,
because
I
find
it
already
done
to
my
hand
by
F.
Davenport
,
al.
Sancta
Clara
in
his
paraphrastical
exposition
of
the
39.
articles
of
our
Church
:
about
half
of
them
he
acknowledges
to
be
Catholick
,
as
they
are
without
any
further
explication
.
The
first
he
meets
with
difficulty
in
is
that
,
about
the
number
of
Canonical
books
point
blank
against
the
Council
of
Trent
,
but
he
acknowledges
that
Cajetan
and
Franciscus
Mirandula
fully
agree
with
our
Church
in
it
,
who
quote
Hierom
,
Ruffinus
,
Antoninus
,
and
Lyra
of
the
same
opinion
,
as
they
might
have
done
many
others
;
but
because
our
Church
doth
not
cast
them
wholly
out
of
the
Canon
,
he
dares
not
say
it
is
guilty
of
heresie
simply
;
and
the
rather
because
Waldensis
and
Driedo
do
hold
that
it
is
only
in
the
power
of
the
whole
Church
successively
from
the
Apostles
,
to
declare
what
books
are
Canonical
and
what
not
.
For
the
11.
article
about
justification
,
he
saith
the
Controversie
is
only
about
words
,
because
we
are
agreed
that
God
alone
is
the
efficient
cause
of
Justification
,
and
that
Christ
and
his
passion
are
the
meritorious
cause
of
it
;
and
the
only
question
is
about
the
formal
cause
,
which
our
Church
doth
not
attribute
to
the
act
of
faith
as
he
proves
by
the
book
of
Homilies
.
but
only
makes
it
a
condition
of
our
being
justified
,
and
they
believe
that
by
faith
we
obtain
our
righteousness
by
Christ
;
so
that
he
can
find
no
difference
between
them
and
us
in
that
point
.
He
saith
,
the
Controversie
about
merit
may
be
soon
ended
according
to
the
doctrine
of
our
Church
,
for
they
deny
as
well
as
we
article
1.
3.
that
any
works
done
before
the
Grace
of
Christ
,
and
Inspiration
of
his
Spirit
,
can
merit
any
thing
,
and
when
we
say
,
article
12.
that
good
works
which
follow
justification
,
are
pleasing
and
acceptable
to
God
in
Christ
;
if
by
that
we
mean
,
that
they
are
accepted
by
Christ
in
order
to
a
reward
,
by
vertue
of
the
promise
of
God
through
Christ
,
that
is
all
the
sense
of
merit
,
which
he
or
the
school
of
Scotus
contends
for
.
For
works
of
supererogation
article
14.
he
saith
our
Church
condemns
them
upon
that
ground
,
that
men
are
said
to
do
more
by
them
than
of
duty
they
are
bounden
to
do
,
which
being
generally
understood
they
condemn
,
he
saith
,
as
well
as
we
;
because
we
can
doe
no
good
works
which
upon
the
account
of
our
natural
obligation
we
are
not
bound
to
perform
,
though
by
particular
precept
we
are
not
bound
to
them
.
In
the
19
article
where
our
Church
saith
,
that
the
Church
of
Rome
hath
erred
not
only
in
their
living
and
manner
of
ceremonies
,
but
also
in
matters
of
faith
;
he
distinguisheth
the
particular
Church
of
Rome
from
the
Catholick
Church
,
which
is
frequently
understood
by
that
name
,
and
he
saith
it
is
only
a
matter
of
faith
to
believe
,
that
the
Catholick
Church
hath
not
erred
,
and
not
that
the
particular
Church
of
Rome
hath
not
.
In
the
20.
article
our
Church
declares
,
that
the
Church
ought
neither
to
decree
any
thing
against
holy
writ
,
so
besides
the
same
it
ought
not
to
enforce
any
thing
to
be
believed
of
necessity
to
salvation
;
this
he
interprets
of
what
is
neither
actually
nor
potentially
in
the
Scriptures
,
neither
in
terms
nor
by
consequence
;
and
so
he
thinks
it
orthodox
,
and
not
against
traditions
.
Article
21.
wherein
our
Church
determins
expresly
against
the
infalibility
of
general
Councils
,
he
understands
it
only
of
things
,
that
are
not
necessary
to
faith
or
manners
;
which
he
saith
is
the
common
opinion
among
them
.
The
hardest
article
one
would
think
to
bring
us
off
in
,
was
the
22.
viz.
that
the
Romish
doctrine
concerning
Purgatory
,
Pardons
,
worshipping
and
adoration
as
well
of
Images
as
of
Reliques
,
and
also
Invocation
of
Saints
is
a
fond
thing
,
vainly
invented
and
grounded
upon
no
warranty
of
Scripture
.
But
we
need
not
despaire
as
long
as
one
bred
up
in
the
Schools
of
Scotus
designes
our
rescue
;
he
confesses
it
to
be
a
difficult
adventure
,
but
what
will
not
subtilty
and
kindness
doe
together
?
He
observes
very
cunningly
,
that
these
doctrines
are
not
condemned
absolutely
and
in
themselves
,
but
only
the
Romish
doctrine
about
them
;
and
therein
we
are
not
to
consider
what
the
Church
of
Rome
doth
teach
,
but
what
we
apprehend
they
teach
,
or
what
we
judge
of
their
doctrine
,
i.
e.
that
they
invocate
Saints
as
they
doe
God
himself
,
that
Purgatory
destroys
the
cross
of
Christ
,
and
warms
the
Popes
Kitchin
;
that
Pardons
are
the
Popes
bills
of
Exchange
,
whereby
he
discharges
the
debts
of
what
sinners
he
pleases
;
that
they
give
proper
divine
worship
to
images
and
reliques
;
all
which
,
he
saith
,
are
impious
doctrines
,
and
we
doe
well
to
condemn
them
.
So
that
it
is
not
want
of
faith
,
but
want
of
wit
,
this
good
man
condemns
us
for
;
which
if
we
attain
to
any
competent
measure
of
whereby
to
understand
their
doctrine
,
there
is
nothing
but
absolute
peace
and
harmony
between
us
.
This
grand
difficulty
being
thus
happily
removed
,
all
the
rest
is
done
with
a
wet
finger
:
for
what
though
our
Church
,
Art
.
24.
saith
,
that
it
is
a
thing
plainly
repugnant
to
the
word
of
God
,
and
the
custome
of
the
primitive
Church
to
have
publick
prayer
in
the
Church
,
or
to
Minister
the
Sacraments
in
a
tongue
not
understood
of
the
people
.
Yet
what
can
hinder
a
Scotist
from
understanding
by
the
Scripture
,
not
the
doctrine
or
command
of
it
,
but
the
delivery
of
it
,
viz.
that
the
Scripture
was
written
in
a
known
tongue
?
nay
he
proves
that
our
Church
is
for
praying
in
Latin
by
this
Article
,
because
that
either
is
a
known
tongue
or
ought
to
be
so
,
it
being
publickly
lickly
taught
every
where
:
and
if
it
be
not
understood
,
he
saith
,
it
is
not
per
se
but
per
accidens
that
it
is
so
;
I
suppose
he
means
the
Latin
Tongue
is
not
to
blame
that
the
people
do
not
understand
it
;
but
they
that
they
learned
their
lessons
no
better
at
School
.
But
what
is
to
be
said
,
for
Women
who
do
not
think
themselves
bound
to
go
to
School
to
learn
Latin
?
He
answers
very
plainly
,
that
S.
Paul
never
meant
them
,
for
he
speaks
of
those
who
were
to
say
Amen
at
the
Prayers
,
but
both
S.
Paul
.
and
the
Canon
Law
,
he
tells
us
,
forbid
women
to
speak
in
the
Church
.
The
case
is
then
clear
,
S.
Paul
.
never
regarded
what
language
the
Women
used
;
and
it
was
no
great
matter
whether
they
understood
their
Prayers
or
not
.
But
what
is
to
be
said
to
the
Council
of
Trent
,
which
pronounces
an
Anathema
to
those
who
say
,
that
Prayers
are
to
be
said
only
in
a
known
Tongue
?
This
doth
not
touch
our
Church
at
all
he
thinks
,
because
in
some
Colledges
the
Prayers
are
said
in
Latin
:
but
although
that
be
a
known
tongue
there
,
it
is
no
matter
,
as
long
as
the
Council
of
Trent
hath
put
in
the
word
only
,
that
clears
our
Church
sufficiently
.
Besides
the
Council
of
Trent
speaks
expresly
of
the
Masse
,
which
our
Article
doth
not
mention
,
but
only
publick
Prayers
:
and
the
Council
of
Trent
speaks
of
those
who
condemns
it
as
contrary
to
the
institution
of
Christ
,
but
our
Church
only
condemns
it
as
contrary
to
the
institution
of
the
Apostle
;
but
all
the
commands
of
the
Apostles
are
not
the
commands
of
Christ
,
therefore
our
Church
declares
nothing
against
faith
in
this
Article
.
Are
not
we
infinitely
obliged
to
a
man
that
uses
so
much
subtlety
to
defend
our
Church
from
errrour
in
faith
?
But
that
which
is
most
considerable
is
,
what
he
cites
from
Canus
,
that
it
is
no
Heresie
to
condemn
a
custome
or
Law
of
the
Church
,
if
it
be
not
of
something
necessary
to
salvation
;
especially
if
it
be
a
custome
introduced
since
the
Apostles
times
,
as
most
certainly
this
was
.
For
the
five
Sacraments
rejected
by
our
Church
,
Art
.
25.
he
saith
,
they
are
not
absolutely
rejected
as
Sacraments
,
but
as
Sacraments
of
the
same
Nature
with
Baptism
and
the
Lords
Supper
,
which
they
yield
to
.
For
Transubstantiation
,
which
is
utterly
denyed
by
our
Church
,
Art
.
28.
he
very
subtilly
interprets
it
of
a
carnal
presence
of
Christs
Body
,
which
he
grants
to
be
repugnant
to
Scripture
,
and
to
destroy
the
nature
of
a
Sacrament
,
but
they
do
believe
Christs
Body
to
be
present
after
the
manner
of
a
Spirit
;
and
so
our
Church
doth
not
condemn
theirs
.
As
to
communion
in
both
kinds
,
asserted
by
our
Church
,
Art
.
30.
he
saith
,
it
is
not
condemned
by
the
Council
of
Trent
therein
,
which
only
Anathematizes
those
who
make
it
necessary
to
Salvation
,
which
our
Church
mentions
not
:
and
however
we
condemn
communion
in
one
kind
,
Canus
proves
him
not
to
be
guilty
of
Heresie
,
who
should
say
that
the
Church
hath
erred
therein
.
The
31
Article
condemns
the
Sacrifice
of
the
Masse
,
i.e.
saith
he
,
independently
on
the
Sacrifice
of
the
Crosse
,
which
is
propitiatory
of
it self
,
and
the
other
only
by
vertue
of
it
.
The
32.
of
the
lawfulness
of
Priests
Marriage
,
he
understands
of
the
Law
of
God
;
in
respect
of
which
it
is
the
most
common
opinion
among
them
,
he
saith
,
that
it
is
lawful
.
The
34.
about
Traditions
,
he
interprets
of
those
which
are
not
Doctrinal
.
The
Book
of
Homilies
approved
Art.
35.
he
understands
as
they
do
Books
approved
by
their
Church
,
not
of
every
sentence
contained
therein
,
but
the
substance
of
the
Doctrine
;
and
he
grants
there
are
many
good
things
contained
therein
.
For
the
36.
of
consecration
of
Bishops
and
Ministers
,
he
proves
from
Vasquez
,
Conink
,
Arcudius
,
and
Innocent
4.
that
our
Church
hath
all
the
essentials
of
Ordination
required
in
Scripture
:
and
if
the
difference
of
form
of
words
did
null
our
Ordinations
,
it
would
do
those
of
the
Greek
Church
too
.
The
last
Article
he
examins
is
,
Art.
37.
Of
the
Civil
Magistrates
power
in
opposition
to
the
Popes
Authority
;
and
he
grants
,
that
the
King
may
be
allowed
a
Supermacy
,
i.e.
such
as
may
not
be
taken
away
by
any
one
as
his
Superiour
:
and
that
by
custome
,
a
sufficient
right
accrues
to
him
over
all
Ecclesiastical
causes
:
and
that
by
divine
and
natural
right
he
hath
jurisdiction
over
all
Ecclesiastical
persons
,
so
far
as
the
publick
good
is
concerned
.
And
withall
he
grants
that
we
yield
no
spiritual
jurisdiction
to
the
King
,
and
no
more
than
is
contended
for
by
the
French
,
and
the
Parliament
of
Paris
.
That
part
which
denyes
the
Popes
jurisdiction
in
England
,
he
saith
,
may
be
understood
of
the
Popes
challenging
England
to
be
a
Fee
of
the
Roman
See
;
but
if
it
be
otherwise
understood
,
he
makes
use
of
many
Scholastick
distinctions
of
actus
signatus
&
exercitus
,
&c.
the
sense
of
which
is
,
that
it
is
in
some
cases
lawful
for
a
temporal
Prince
to
withdraw
his
obedience
from
the
Pope
;
but
leaves
it
to
be
discussed
whether
he
had
sufficient
reason
for
doing
it
.
But
there
can
be
no
Heresie
in
matter
of
fact
:
it
remains
then
according
to
the
sense
put
upon
our
Articles
by
him
with
the
help
of
his
Scholastick
subtleties
,
we
differ
no
more
from
them
in
points
of
faith
,
than
they
do
from
one
another
.
For
such
kind
of
distinctions
and
senses
are
they
forced
to
use
,
and
put
upon
each
others
opinions
,
to
excuse
them
from
disagreeing
in
articles
of
faith
;
and
there
is
no
reason
that
we
should
not
enjoy
the
benefit
of
them
as
well
as
they
:
so
that
either
they
must
be
guilty
of
differing
in
matters
of
faith
,
or
we
are
not
.
§.
16.
3.
They
plead
,
their
differences
are
only
confined
to
their
Schools
,
and
do
not
disturb
the
peace
of
the
Church
.
But
there
is
as
little
truth
in
this
,
as
there
is
Vnity
in
their
Church
:
as
plainly
appears
by
what
hath
been
said
already
.
Was
the
Controversie
about
the
Popes
temporal
power
confined
to
the
Schools
?
did
not
that
make
for
several
Ages
as
great
disturbances
in
the
Church
,
as
were
ever
known
in
it
upon
any
quarrel
of
Religion
?
Were
the
Controversies
between
the
Bishops
and
the
Monks
confined
to
their
Schools
,
about
the
extent
of
the
Episcopal
jurisdiction
in
former
times
,
or
in
the
renewing
of
this
Hierarchical
Warr
(
as
one
of
the
Iansenists
calls
it
)
in
France
?
But
these
things
are
at
large
discovered
already
;
I
shall
only
adde
one
thing
more
,
which
seems
more
like
a
dispute
of
the
Schools
between
the
several
Orders
among
them
about
the
immaculate
conception
;
and
it
will
easily
appear
that
whereever
that
dispute
began
,
it
did
not
rest
in
the
Schools
,
if
we
consider
the
tumults
and
disturbances
which
have
been
made
only
on
the
account
of
it
.
This
Controversie
began
in
the
Schools
about
the
beginning
of
the
14
Century
,
when
Scotus
set
up
for
a
new
Sect
in
opposition
to
Thomas
Aquinas
,
and
among
other
points
of
Controversie
,
he
made
choice
of
this
to
distinguish
his
followers
by
;
but
proposed
it
himself
very
timerously
,
as
appears
by
his
resolution
of
it
in
his
Book
on
the
Sentences
;
Franciscus
Mayronis
is
accounted
the
first
;
after
him
Petrus
Aureolus
,
Occam
and
the
whole
order
of
Franciscans
.
But
the
great
strength
of
this
opinion
lay
not
in
the
wit
and
subtilty
of
the
defenders
of
it
,
nor
in
any
arguments
from
Scripture
or
Antiquity
,
but
in
that
which
they
called
the
Piety
of
it
,
i.
e.
that
it
tended
to
advance
the
honour
of
the
B.
Virgin
.
For
after
the
worship
of
her
came
to
be
so
publick
and
solemn
in
their
Church
,
I
do
not
in
the
least
wonder
,
that
they
were
willing
to
believe
her
to
be
without
sin
.
I
much
rather
admire
they
do
not
believe
all
their
Canonized
Saints
to
have
been
so
too
;
and
I
am
sure
the
same
reasons
will
hold
for
them
all
.
But
this
Opinion
by
degrees
obtaining
among
the
people
,
it
grew
scandalous
for
any
man
to
oppose
it
.
So
Walsingham
saith
towards
the
latter
end
of
this
Century
,
the
Dominicans
Preaching
the
contrary
opinion
against
the
command
,
first
of
the
Bishops
in
France
,
and
then
of
the
King
and
Nobles
;
they
were
out-lawed
by
the
King
,
and
absolutely
forbid
to
go
out
of
their
own
Convents
for
fear
of
seducing
the
people
:
and
not
only
so
,
but
to
receive
any
one
more
into
their
Order
,
that
so
the
whole
Order
might
in
a
little
time
be
extinguished
.
The
occasion
of
this
persecution
arose
from
a
disturbance
which
happened
in
Paris
upon
this
Controversie
,
one
Ioh.
de
Montesono
publickly
read
against
the
immaculate
conception
,
at
which
so
great
offence
was
taken
,
that
he
was
convented
before
the
Faculty
of
Sorbonne
,
but
he
declared
that
he
had
done
nothing
but
by
advice
of
the
chief
of
his
Order
,
and
that
he
would
defend
what
he
had
said
to
death
.
His
propositions
were
condemned
by
the
Faculty
and
the
Bishop
of
Paris
,
upon
which
he
appeals
to
the
Pope
,
and
goes
to
Avignon
to
Clem.
7.
where
the
whole
Order
of
Dominicans
appears
for
him
,
and
the
Vniversity
against
him
by
their
Deputies
of
whom
Pet.
de
Alliaco
was
the
chief
.
The
assertions
which
he
was
condemned
for
,
relating
to
this
matter
were
these
following
,
as
they
are
written
in
a
Manuscript
of
Petr.
de
Alliaco
from
which
they
are
published
by
the
late
author
of
the
History
of
the
Vniversity
of
Paris
.
1.
To
assert
any
thing
to
be
true
which
is
against
Scripture
,
is
most
expresly
contrary
to
faith
.
This
is
condemned
as
false
and
injurious
to
the
Saints
and
Doctors
.
2.
That
all
persons
,
Christ
only
excepted
,
have
not
derived
Original
sin
from
Adam
,
is
expresly
against
faith
.
This
is
condemned
as
false
,
scandalous
,
presumptuous
,
and
offensive
to
pious
ears
.
Which
he
affirms
particularly
of
the
B.
Virgin
,
and
is
in
the
same
terms
condemned
.
3.
It
is
as
much
against
Scripture
to
exempt
any
one
person
from
Original
sin
,
besides
Christ
,
as
to
exempt
ten
.
4.
It
is
more
against
Scripture
,
that
the
B.V.
was
not
conceived
in
Original
sin
,
than
to
say
that
she
was
both
in
Heaven
and
on
Earth
from
the
first
Instant
of
her
Conception
or
Sanctification
.
5.
That
no
exception
ought
to
be
allowed
in
explication
of
Scripture
,
but
what
the
Scripture
it self
makes
.
All
which
are
condemned
as
the
former
.
Against
these
Censures
he
appeals
to
the
Pope
,
because
therein
the
doctrine
of
St.
Thomas
which
is
approved
by
the
Church
is
condemned
,
and
that
it
was
only
in
the
Popes
power
to
determine
any
thing
in
these
points
.
Upon
this
the
Vniversity
publishes
an
Apologetical
Epistle
,
wherein
they
declare
that
they
will
rather
suffer
any
thing
,
than
endure
Heresie
to
spring
up
among
them
,
and
vindicate
their
own
authority
in
their
Censures
;
and
earnestly
beg
the
assistance
of
all
the
Bishops
and
Clergy
in
their
cause
,
and
their
care
to
suppress
such
dangerous
doctrines
;
this
was
dated
Febr.
14.
A.
D.
1387.
But
being
cited
to
Avignon
,
thither
they
send
the
Deputies
of
the
Vniversity
,
where
this
cause
was
debated
with
great
zeal
and
earnestness
about
a
years
time
;
and
at
last
the
Vniversities
Censure
was
confirmed
,
and
Ioh.
de
Montesono
fled
privately
into
Spain
.
But
the
Dominicans
did
not
for
all
this
give
over
Preaching
the
same
doctrine
,
upon
which
a
grievous
perfecution
was
raised
against
them
as
appears
not
only
by
the
testimony
of
Walsingham
,
Martinus
Polonus
,
who
saith
,
that
insurrection
were
every
where
made
against
them
,
and
many
of
them
were
imprisoned
,
and
the
people
denyed
them
Alms
and
Oblations
,
and
they
were
forbidden
to
Preach
,
or
read
Lectures
,
or
bear
Confessions
,
in
so
much
that
they
were
made
,
he
saith
,
the
scorn
and
contempt
of
the
people
:
and
this
storm
lasted
many
years
,
and
there
was
none
to
help
them
:
because
their
enemies
believed
in
persecuting
them
,
they
did
honour
to
the
B.
Virgin
.
Nay
the
Kings
Confessour
the
Bishop
of
Eureux
was
forced
to
recant
for
holding
with
the
Dominicans
,
and
to
declare
that
their
opinions
were
false
and
against
faith
;
and
they
made
him
upon
his
knees
beg
the
King
that
he
would
write
to
the
King
of
Arragon
and
the
Pope
,
that
they
would
cause
Ioh.
de
Montesono
to
be
sent
prisoner
to
Paris
,
there
to
receive
condigne
punishment
.
The
next
year
,
A.
D.
1389.
they
made
Adam
de
Soissons
,
Prior
of
a
Dominican
Convent
publickly
recant
the
same
Doctrine
before
the
Vniversity
;
and
Stephen
Gontier
was
sent
Prisoner
to
Paris
by
the
Bishop
of
Auxerre
as
suspected
of
Heresie
,
because
he
joyned
with
his
Brethren
in
the
appeal
to
the
Pope
:
and
another
called
Iohannes
Ade
was
forced
to
recant
four
times
for
saying
that
he
favoured
the
opinions
of
Ioh.
de
Montesono
.
But
these
troubles
were
not
confined
only
to
France
,
for
not
long
after
,
A.
D.
1394.
Iohn
King
of
Arragon
published
a
Proclamation
that
no
one
under
pain
of
Banishment
should
Preach
or
Dispute
against
the
immaculate
Conception
:
Moses
Monerus
was
banished
by
Ferdinand
on
that
account
,
Lucas
Waddingus
in
his
History
of
the
Embassy
about
the
immaculate
Conception
,
gives
a
short
account
of
the
Scandals
that
have
happened
by
the
tumults
which
have
risen
in
Spain
and
elsewhere
on
this
Controversie
,
which
he
dares
not
relate
at
large
,
he
saith
,
because
of
the
greatness
of
them
:
such
as
happened
in
the
Kingdom
of
Valencia
,
A.
D.
1344.
in
the
Kingdom
of
Aragon
,
A.
D.
1398.
in
Barcelona
,
A.
D.
1408.
and
1435.
and
1437.
In
Catalonia
,
A.
D.
1451.
and
1461.
In
all
which
drawn
from
the
publick
Records
,
he
saith
,
the
Princes
were
forced
to
use
their
utmost
power
to
repress
them
for
the
present
,
and
prevent
them
for
the
future
:
So
in
the
Kingdom
of
Murcia
,
A.
D.
1507.
in
Boetica
or
Andaluzia
,
A.
D.
1503.
in
Castile
,
A.
D.
1480.
The
like
scandals
he
mentions
in
Germany
and
Italy
on
the
same
account
,
and
withall
he
saith
,
that
these
continued
notwithstanding
all
the
endeavours
of
Popes
,
Princes
,
Bishops
and
Vniversities
;
but
the
tumults
,
he
saith
,
that
happened
of
later
years
in
Spain
,
were
incredibly
turbulent
and
scandalous
,
and
drawn
from
the
authentick
Registers
which
were
sent
by
the
several
Cities
to
the
King
,
and
by
the
King
to
the
Pope
,
which
were
so
great
,
that
those
alone
were
enough
to
move
the
Pope
to
make
a
Definition
in
this
Controversie
.
Especially
considering
that
the
same
scandals
had
continued
for
300
years
among
them
,
and
did
continue
still
,
notwithstanding
Paul
5.
Constitution
.
Which
is
no
wonder
at
all
,
considering
what
the
Bishop
of
Malaga
reports
,
that
the
Iesuits
perswade
the
people
to
defend
the
immaculate
conception
with
sword
and
fire
,
and
with
their
blood
.
And
I
now
only
desire
to
know
whether
these
be
meer
disputes
of
the
Schools
among
them
o●
no
,
and
whether
they
have
not
produced
as
great
disorders
and
tumults
among
the
people
,
as
controversies
about
points
of
faith
are
wont
to
do
?
So
that
upon
the
whole
matter
,
whether
we
respect
the
peace
of
the
world
,
or
factious
disputes
in
Religion
,
I
see
no
advantage
at
all
the
Church
of
Rome
hath
above
others
;
and
therefore
reading
the
Scriptures
can
be
no
cause
of
divisions
among
us
;
since
they
have
been
so
many
and
great
among
those
,
who
have
most
prudentially
dispensed
,
or
rather
forbidden
it
:
Which
was
the
thing
I
intended
to
prove
.
CHAP.
VI.
An
Answer
to
the
Remainder
of
the
Reply
.
The
mis-interpreting
Scripture
doth
not
hinder
its
being
a
rule
of
faith
.
Of
the
superstitious
observations
of
the
Roman
Church
.
Of
Indulgences
;
the
practice
of
them
in
what
time
begun
,
on
what
occasion
,
and
in
what
terms
granted
.
Of
the
Indulgences
in
Iubilees
,
in
the
Churches
at
Rome
,
and
upon
saying
some
Prayers
.
Instances
of
them
produced
.
What
opinion
hath
been
had
of
Indulgences
in
the
Church
of
Rome
:
some
confess
they
have
no
foundation
in
Scripture
,
or
Antiquity
,
others
that
they
are
pious
frauds
:
the
miserable
shifts
the
defenders
of
indulgences
were
put
to
:
plain
evidences
of
their
fraud
from
the
Disputes
of
the
Schools
about
them
.
The
treasure
of
the
Church
invented
by
Aquinas
and
on
what
occasion
.
The
wickedness
of
men
increased
by
Indulgences
acknowledged
by
their
own
Writers
:
and
therefore
condemned
by
many
of
that
Church
.
Of
Bellarmins
prudent
Christians
opinion
of
them
.
Indulgences
no
meer
relaxations
of
Canonical
Penance
.
The
great
absurdity
of
the
doctrine
of
the
Churches
Treasure
on
which
Indulgences
are
founded
,
at
large
manifested
.
The
tendency
of
them
to
destroy
devotion
proved
by
experience
,
and
the
nature
of
the
Doctrine
.
Of
Communion
in
one
kind
;
no
devotion
in
opposing
an
Institution
of
Christ
.
Of
the
Popes
power
of
dispensing
contrary
to
the
Law
of
God
in
Oaths
and
Marriages
.
The
ill
consequence
of
asserting
Marriage
in
a
Priest
to
be
worse
than
Fornication
,
as
it
is
in
the
Church
of
Rome
.
Of
the
uncertainty
of
faith
therein
.
How
far
revelation
to
be
believed
against
sense
.
The
arguments
to
prove
the
uncertainty
of
their
faith
defended
.
The
case
of
a
revolter
and
a
bred
Papist
compared
as
to
salvation
:
and
the
greater
danger
of
one
than
the
other
proved
.
The
motives
of
the
Roman
Church
considered
;
those
laid
down
by
Bishop
Taylor
fully
answered
by
himself
.
An
account
of
the
faith
of
Protestants
laid
down
in
the
way
of
Principles
:
wherein
the
grounds
and
nature
of
our
certainty
of
faith
are
cleared
.
And
from
the
whole
concluded
,
that
there
can
be
no
reasonable
cause
to
forsake
the
communion
of
the
Church
of
England
and
to
embrace
that
of
the
Church
of
Rome
.
§
.
1.
HAving
thus
far
Vindicated
the
Scriptures
from
being
the
cause
(
by
being
read
among
us
)
of
all
the
Sects
and
Fanaticisms
which
have
been
in
England
,
whether
it
can
be
a
most
certain
rule
of
faith
and
life
,
since
among
Protestants
it
is
left
to
the
private
interpretation
of
every
fanciful
spirit
:
which
is
as
much
as
to
ask
,
whether
any
thing
can
be
a
rule
,
which
may
be
mis-understood
by
those
who
are
to
be
guided
by
it
?
or
,
whether
it
be
fit
the
people
should
know
the
Laws
they
are
to
be
governed
by
,
because
it
is
a
dangerous
thing
to
mis-interpret
Laws
,
and
none
are
so
apt
to
do
it
as
the
common
people
?
I
dare
say
,
St.
Augustin
never
thought
that
Heresies
arising
from
mis-understanding
Scriptures
,
were
a
sufficient
argument
against
their
being
a
Rule
of
faith
,
or
being
read
by
the
people
,
as
appears
by
his
discoursing
to
them
in
the
place
quoted
by
him
.
For
then
he
must
have
said
to
them
to
this
purpose
,
Good
people
,
ye
perceive
from
whence
Heresies
spring
,
therefore
as
you
would
preserve
your
soundness
in
the
faith
,
abstain
from
reading
the
Scriptures
,
or
looking
on
them
as
your
rule
;
mind
the
Traditions
of
the
Church
,
but
trust
not
your selves
with
the
reading
what
God
himself
caused
to
be
writ
:
it
cannot
be
denyed
that
the
Scriptures
have
far
greater
excellency
in
them
than
any
other
writings
in
the
world
;
but
you
ought
to
consider
the
best
and
most
useful
things
are
the
most
dangerous
when
abused
.
What
is
more
necessary
to
the
life
of
man
than
eating
and
drinking
;
yet
where
lyes
intemperance
and
the
danger
of
surfetting
,
but
in
the
use
of
these
?
What
keeps
men
more
in
their
wits
than
sleeping
,
yet
when
are
men
so
lyable
to
have
their
throats
cut
as
in
the
use
of
that
?
What
more
pleasant
to
the
eyes
than
to
see
the
Sun
,
yet
what
is
there
so
like
to
put
them
out
as
to
stare
too
long
upon
him
?
Therefore
since
the
most
necessary
and
useful
things
are
most
dangerous
when
they
are
abused
;
my
advice
must
be
that
ye
forbear
eating
,
sleeping
and
seeing
,
for
fear
of
being
surfetted
,
murdred
or
losing
your
sight
;
which
you
know
to
be
very
bad
things
.
I
cannot
deny
but
that
the
Scriptures
are
called
the
bread
of
life
,
the
food
of
our
souls
,
the
light
of
our
eyes
,
the
guide
of
our
wayes
;
yet
since
there
may
be
so
much
danger
in
the
use
of
food
,
of
light
,
and
of
a
Guide
,
it
is
best
for
you
to
abstain
from
them
.
Would
any
man
have
argued
like
St.
Augustin
that
should
talk
at
this
rate
?
yet
this
must
have
been
his
way
of
arguing
,
if
his
meaning
had
been
to
have
kept
the
people
from
reading
the
Scriptures
,
because
Heresies
arise
from
mis-understanding
them
.
But
all
that
he
inferrs
from
thence
,
is
what
became
a
wise
man
to
say
,
viz.
that
they
should
be
cautious
in
affirming
what
they
did
not
understand
;
and
that
hanc
tenentes
regulam
sanitatis
,
holding
this
still
as
our
rule
of
soundness
in
the
faith
,
with
great
humility
;
what
we
are
able
to
understand
,
according
to
the
faith
we
have
received
,
we
ought
to
rejoyce
in
it
as
our
food
,
what
we
cannot
,
we
ought
not
presently
to
doubt
of
,
but
take
time
to
understand
it
;
and
though
we
know
it
not
at
present
,
we
ought
not
to
question
it
to
be
good
and
true
:
and
afterwards
saith
,
that
was
his
own
case
as
well
as
theirs
.
What
,
S.
Augustine
a
Guide
and
Father
of
the
Church
put
himself
equal
with
the
people
in
reading
and
understanding
Scriptures
!
In
which
we
not
only
see
his
humility
,
but
how
far
he
was
from
thinking
,
that
this
argument
would
any
more
exclude
the
people
from
reading
the
Scriptures
than
the
great
Doctors
of
the
Church
.
For
I
pray
,
were
they
the
common
people
who
first
broached
Heresies
in
the
Christian
Church
?
Were
Arius
,
Nestorius
,
Macedonius
,
Eutyches
,
or
the
great
abettors
of
their
Doctrines
,
any
of
the
Vulgar
?
If
this
argument
then
holds
at
all
,
it
must
hold
especially
against
men
of
parts
and
learning
,
that
have
any
place
in
the
Church
,
for
they
are
much
more
in
danger
of
spreading
Heresies
by
mis-interpreting
Scriptures
than
any
others
are
.
But
among
Protestants
,
he
saith
,
Scripture
is
left
to
the
Fanciful
interpretation
of
every
private
Spirit
.
If
he
speaks
of
our
Church
he
knows
the
contrary
,
and
that
we
profess
to
follow
the
unanimous
consent
of
the
primitive
Fathers
as
much
as
they
,
and
embrace
the
doctrine
of
the
four
General
Councils
.
But
if
there
have
been
some
among
us
,
who
have
followed
their
own
Fancies
in
interpreting
Scripture
;
we
can
no
more
help
that
,
than
they
can
do
in
theirs
;
and
I
dare
undertake
to
make
good
,
that
there
have
never
been
more
absurd
,
ridiculous
,
and
Fanciful
Interpretations
of
Scripture
,
than
(
not
the
common
people
,
but
)
the
Heads
of
their
Church
have
made
,
and
other
persons
in
greatest
reputation
among
them
.
Which
though
too
large
a
task
for
this
present
design
,
may
ere
long
be
the
subject
of
another
.
For
the
authority
of
Henry
8.
in
the
testimony
produced
from
him
,
when
they
yield
to
it
in
the
point
of
Supremacy
;
we
may
do
it
in
the
six
articles
or
other
points
of
Popery
which
he
held
to
the
last
.
But
we
think
it
an
advantage
to
our
cause
in
the
matter
of
Supremacy
,
that
they
who
were
Papists
,
in
other
points
as
well
as
this
against
reading
the
Scriptures
,
yet
contended
so
earnestly
against
the
Popes
Authority
as
Henry
8.
and
Stephen
Gardiner
,
Bonner
,
and
the
rest
did
.
Doth
he
imagine
that
Henry
8.
is
owned
by
us
to
be
Head
of
our
Church
as
the
Pope
is
with
them
,
so
as
to
think
him
infallible
?
He
would
be
Head
of
the
Popish
Church
in
England
in
spight
of
the
Pope
,
but
he
never
pretended
to
be
Head
of
the
Reformation
,
any
farther
than
the
Supremacy
went
;
and
if
they
will
not
believe
him
,
when
he
was
influenced
,
as
they
think
,
by
Cranmer
,
neither
are
we
to
be
tyed
to
his
opinion
when
he
was
guided
by
Stephen
Gardiner
or
any
other
,
who
were
not
greater
enemies
to
Cranmer
than
to
the
Reformation
.
§
.
2.
The
next
thing
,
should
have
said
to
prove
;
but
so
weak
was
I
as
to
think
the
Affirmative
was
to
be
proved
and
the
Negative
defended
.
2.
He
denyes
any
such
to
be
used
in
their
Church
.
I
desire
then
to
know
his
opinion
of
baptizing
bells
,
with
God-fathers
and
God-mothers
holding
the
rope
in
their
hands
,
being
buried
in
a
Monks
habit
,
Pilgrimages
to
images
of
Saints
,
sprinkling
holy
water
,
spittle
and
salt
in
baptisme
,
their
rites
of
exorcism
,
Agnus
Dei's
,
the
Pageantry
of
the
Passion-week
,
the
carrying
about
of
the
Host
,
the
numbering
of
Ave
Marias
and
Pater
Nosters
to
make
Rosaries
and
Psalters
of
the
B.
Virgin
,
the
burning
tapers
at
noon
day
particularly
on
Candlemas
day
with
great
devotion
,
the
incensing
of
images
,
with
many
others
which
might
be
mention'd
:
and
if
he
can
vindicate
these
from
superstition
,
it
will
be
no
hard
task
to
vindicate
the
Heathens
in
the
ceremonies
of
their
devotion
;
and
to
prove
that
there
can
be
no
such
thing
as
Superstition
in
the
world
.
§
.
3.
I
now
come
to
the
gross
abuse
of
people
in
Pardons
and
Indulgences
,
as
an
eye-witness
,
that
there
is
great
devotion
caused
by
them
in
Catholick
Countries
;
there
being
no
Indulgence
ordinarily
granted
,
but
enjoyns
him
that
will
avail
himself
of
it
to
confess
his
sins
,
to
receive
the
Sacraments
,
to
pray
,
fast
and
give
alms
,
all
which
duties
are
with
great
devotion
,
he
saith
,
performed
by
Catholick
people
,
which
without
the
incitement
of
an
Indulgence
had
possibly
been
left
undone
.
I
will
not
be
so
troublesome
to
enquire
what
sincerity
of
devotion
that
was
,
he
was
an
eye-witness
of
,
which
was
caused
by
Indulgences
,
nor
what
sort
of
persons
they
were
who
were
thus
devout
at
receiving
them
.
I
think
it
will
be
sufficient
for
my
purpose
to
prove
,
that
no
persons
in
the
world
,
who
understand
what
Indulgences
mean
,
in
the
Church
of
Rome
,
can
be
excited
to
any
devotion
by
them
;
but
that
on
the
contrary
they
tend
exceedingly
to
the
obstructing
of
it
:
which
I
shall
doe
by
shewing
,
that
either
they
are
great
and
notorious
cheats
,
if
that
be
not
meant
by
them
which
is
expressed
in
them
;
or
if
it
be
,
that
nothing
could
be
invented
that
tends
,
more
to
obstructing
their
own
way
of
devotion
than
these
doe
.
1.
That
they
are
great
and
notorious
cheats
,
if
that
be
not
meant
by
them
which
is
expressed
in
them
.
For
which
we
are
to
understand
first
what
hath
been
expressed
in
their
Indulgences
.
2.
What
opinion
those
of
their
own
Church
have
had
concerning
them
.
§.
4.
1.
What
hath
been
expressed
in
their
Indulgences
;
Anselm
Bishop
of
Luca
Legat
of
Gregory
7.
which
he
gave
to
those
of
his
party
who
would
fight
against
the
Emperour
Henry
4.
which
Baronius
relates
from
his
Poenitentiary
,
in
which
was
promised
remission
of
all
their
sins
to
such
who
would
venture
their
lives
in
that
Holy
War
.
And
Gregorius
7.
Indulgence
of
all
their
sins
.
remission
of
all
their
sins
,
was
granted
to
those
who
would
fight
against
the
Saracens
in
Africa
by
Victor
,
who
succeeded
Gregorius
7.
;
all
their
sins
,
Gul.
Tyrius
saith
,
expressely
mention'd
those
which
the
Scripture
saith
,
doe
exclude
from
the
Kingdom
of
God
,
as
murder
,
theft
,
&c.
and
not
only
absolved
them
from
all
the
penances
they
deserved
by
their
sins
,
but
bid
them
not
doubt
of
an
eternal
reward
after
death
,
as
Malmsbury
saith
;
Ordericus
Vitalis
in
whose
younger
days
this
Expedition
began
:
A.
D.
1095.
upon
which
he
saith
,
all
the
thieves
,
Pyrats
,
and
other
Rogues
came
in
great
numbers
and
listed
themselves
,
having
made
confession
of
their
sins
;
and
if
we
believe
S.
Bernard
,
there
were
very
few
but
such
among
them
;
which
he
rejoyceth
very
much
in
:
and
saith
,
there
was
a
double
cause
of
joy
in
it
,
both
that
they
left
the
Countries
where
they
were
before
,
and
now
went
upon
such
an
enterprise
which
would
carry
them
to
Heaven
.
This
way
of
Indulgences
being
thus
introduced
,
was
made
use
of
afterwards
upon
the
like
occasions
by
Callictus
2.
A.
D.
1122.
by
Eugenius
3.
A.
D.
1145.
by
Clem.
3.
A.
D.
1195.
and
others
after
them
,
who
all
promised
the
same
Indulgences
that
Vrban
2.
had
given
.
And
it
is
well
observed
by
Morinus
,
Canonical
penances
;
because
such
a
remission
of
all
sins
is
granted
,
upon
which
eternal
life
followes
,
and
therefore
must
respect
God
and
not
barely
the
Church
:
and
because
absolution
was
to
be
given
upon
them
,
which
saith
he
,
according
to
the
discipline
then
in
the
Church
ought
not
to
be
given
,
but
till
the
Canonical
Penance
had
been
gone
through
,
or
at
least
the
greatest
part
of
it
.
that
the
Popes
never
granted
these
plenary
Indulgences
,
but
only
to
encourage
an
Expedition
to
the
Holy
Land
:
For
Gelasius
2.
A.
D.
1118.
granted
the
same
to
the
Christian
souldiers
at
the
siege
of
Saragoza
,
as
appears
by
the
Bull
it self
in
Baronius
.
A.
D.
1118.
n.
31.
Honorius
2.
in
the
quarrel
he
had
with
Roger
of
Sicily
gave
the
same
to
all
,
A
D.
1127.
n.
5.
who
having
confessed
their
sins
should
dye
in
the
War
against
him
;
but
,
if
they
chanced
to
escape
with
their
lives
,
but
half
their
sins
were
pardoned
.
Alexander
3.
A
D
1177.
n.
8.
gave
to
his
Friends
at
Ancona
who
should
visit
the
12.
Churches
and
their
own
Cathedral
all
Lent
Fasting
,
as
full
an
Indulgence
as
if
they
went
to
Hierusalem
;
and
besides
this
every
first
Sunday
in
the
month
as
great
an
Indulgence
,
(
i.
e.
I
suppose
for
as
many
days
)
as
a
man
could
take
up
sands
in
both
hands
.
A
D.
1177.
n.
76.
This
Baronius
thinks
a
little
too
much
:
and
therefore
rejects
it
as
fabulous
,
because
the
same
Pope
in
an
Indulgence
given
to
the
Church
of
Ferrara
grants
but
a
year
of
criminals
and
a
seventh
part
of
venials
;
but
he
doth
not
consider
that
the
case
of
Ancona
was
peculiar
,
because
of
the
great
friendship
that
city
had
shewn
to
the
Pope
in
his
distress
,
and
this
Indulgence
was
transcribed
from
a
very
ancient
Manuscript
,
and
better
attested
than
many
other
things
which
he
never
disputes
.
But
if
it
be
a
cheat
let
it
pass
for
one
;
and
it
is
no
great
matter
to
me
whether
it
were
a
cheat
of
the
Popes
,
or
the
Church
of
Ancona
.
A.
D.
1179.
n.
7.
But
he
doth
not
at
all
question
the
Indulgence
granted
by
the
same
Pope
to
those
who
would
take
up
arms
against
the
Albigenses
,
which
to
those
who
dye
in
that
cause
,
is
not
only
pardon
of
all
their
sins
,
but
an
eternal
reward
:
but
such
that
refused
to
goe
,
no
less
than
excommunication
is
denounced
against
them
.
And
Honorius
3.
Bzov.
ad
A.
D.
1219.
3.
in
the
same
cause
,
granted
an
Indulgence
in
the
same
terms
as
to
those
who
went
to
the
Holy
Land
:
and
Gregorius
9.
to
all
who
should
take
his
part
against
the
Emperour
Frederic
2.
who
would
fight
against
Saracens
,
hereticks
or
any
other
enemies
of
theirs
.
This
practice
of
Indulgences
being
once
taken
up
was
found
too
beneficial
to
be
ever
let
fall
again
;
and
private
Bishops
began
to
make
great
use
of
it
,
not
in
such
a
manner
as
the
Popes
,
but
they
were
unwilling
not
to
have
as
great
a
share
as
they
could
get
in
it
;
thence
they
began
to
publish
Indulgences
to
those
who
would
give
money
towards
the
building
or
repairing
Churches
or
other
publick
works
,
for
this
they
promised
them
a
pardon
of
the
7.
or
4.
or
3.
part
of
their
sins
according
as
their
bounty
deserved
.
This
was
first
begun
by
Gelasius
2.
for
the
building
of
the
Church
of
Saragoza
A.
D.
1118.
and
was
followed
by
other
Bishops
;
Mauricius
Bishop
of
Paris
built
the
great
Church
of
Nostredame
there
in
that
manner
;
and
he
saith
,
he
can
find
no
ground
for
this
practice
of
Indulgences
before
the
12.
century
;
and
answers
Bellarmins
arguments
for
a
greater
antiquity
of
them
,
and
proves
all
his
testimonies
from
Gregories
Stations
,
Ludgerus
his
epistle
,
and
Sergius
his
indulgence
in
the
Church
of
S.
Martin
at
Rome
produced
by
Baronius
to
be
meer
impostures
.
But
the
Bishops
of
Rome
,
finding
how
beneficial
these
Indulgences
were
,
Baron
.
ad
A.
D.
847.
soon
resolved
to
keep
the
keys
of
this
Treasury
of
the
Church
in
their
own
hands
;
and
therefore
quickly
abridged
other
Bishops
of
this
power
;
and
made
great
complaint
that
by
the
indiscreet
use
of
Indulgences
by
the
Bishops
,
the
keys
of
the
Church
were
contemned
and
discipline
lost
;
so
Innocent
3.
in
the
Council
of
Lateran
,
can.
62.
;
and
therefore
decrees
that
in
the
dedication
of
a
Church
,
though
where
there
were
several
Bishops
together
,
they
should
not
grant
any
Indulgence
above
a
year
,
nor
any
single
Bishop
above
40.
days
.
But
we
are
not
to
imagine
that
the
Popes
ever
intended
to
tye
their
own
hands
by
these
Canons
;
but
they
were
too
wise
to
let
others
have
the
managing
of
so
rich
a
stock
as
that
of
the
Church
was
;
which
would
bring
in
so
great
a
harvest
from
the
sins
of
the
people
.
Thence
Boniface
8.
first
instituted
the
year
of
Iubilee
A.
D.
1300
,
A.
D.
1300.
n
1.
and
in
his
Bull
published
for
that
end
,
grants
not
only
a
plenary
,
and
larger
but
most
plenary
remission
of
sins
to
them
that
(
if
Romans
for
30
,
if
strangers
for
15.
days
in
that
year
)
should
visit
the
Churches
of
the
Apostles
.
This
was
brought
afterwards
by
Clem.
6.
to
every
50.
years
,
and
since
,
to
25.
or
as
often
as
his
Holines
please
:
but
in
all
of
them
a
most
plenary
remission
of
sins
is
granted
.
It
were
worth
the
while
to
understand
the
difference
between
a
plenary
,
larger
and
most
plenary
indulgence
:
that
a
plenary
Indulgence
takes
away
all
the
punishment
due
to
sin
.
But
these
were
the
fittest
terms
to
let
the
people
know
they
should
have
as
much
for
their
money
as
was
to
be
had
,
and
what
could
they
desire
more
?
And
although
Bellarmin
abhorres
the
name
of
selling
Indulgences
,
yet
it
comes
all
to
one
,
the
Popes
gives
Indulgences
and
they
give
money
;
or
they
doe
it
not
by
way
of
purchase
but
by
way
of
Alms
:
But
commend
me
to
the
plain
honesty
of
Boniface
9.
who
being
not
satisfied
with
the
oblations
at
Rome
,
sent
abroad
his
Iubilees
to
Colen
,
Magdeburg
,
and
other
Cities
,
but
always
sent
his
Collectors
to
take
his
share
of
the
money
that
was
gathered
,
and
inserted
in
them
that
Clause
porrigentibus
manus
Adjutrices
,
which
in
plain
English
,
is
to
those
who
would
give
money
for
them
:
without
which
no
Indulgence
was
to
be
had
,
as
Gobelinus
Persona
saith
.
à
poená
but
à
culpâ
too
,
i.e.
not
meerely
from
the
temporal
punishment
of
sin
,
but
from
the
fault
it self
which
deserved
eternal
;
this
made
the
people
look
into
them
,
and
not
finding
those
terms
but
only
a
most
plenary
remission
,
they
were
unsatisfied
because
they
were
told
that
the
fault
could
be
forgiven
by
God
alone
;
but
if
they
could
but
once
find
that
the
Pope
would
undertake
to
clear
all
scores
with
God
for
them
,
they
did
not
doubt
but
they
would
be
worth
their
money
.
Whereupon
he
saith
those
very
terms
were
put
into
them
:
then
the
wiser
men
thought
these
were
counterfeit
and
made
only
by
the
Pardon-mongers
;
but
upon
further
enquiry
they
found
it
otherwise
.
How
far
this
trade
of
Indulgences
was
improved
afterwards
in
the
time
of
Alexander
6.
and
Leo
10.
the
Reformation
which
began
upon
occasion
of
them
,
will
be
a
lasting
monument
which
was
the
greatest
good
the
world
ever
received
by
them
.
§
.
5.
But
we
are
not
to
think
,
Bell.
de
Indulg
.
l.
2.
c.
20.
an
extract
out
of
which
is
very
lately
set
forth
in
our
own
language
.
Those
who
have
gone
about
to
compute
them
,
have
found
that
Indulgences
for
a
million
of
years
are
to
be
had
at
Rome
on
no
hard
terms
:
Bellarmin
would
seem
to
deny
these
pardons
for
so
many
years
,
as
far
as
he
durst
,
as
though
they
were
not
delivered
by
Authentick
writers
;
but
I
desire
no
more
than
what
Cnuphrius
hath
transcribed
,
Caesar
Rasponi
a
Canon
of
the
Lateran
Church
and
a
present
Cardinal
hath
written
lately
of
that
one
Church
,
in
a
book
dedicated
to
Alexander
7.
He
tells
us
therefore
there
is
so
vast
a
bank
of
the
Treasure
of
the
Church
laid
up
there
,
that
no
one
need
goe
any
further
to
get
full
pardon
of
all
his
sins
;
and
that
it
is
impossible
for
any
one
to
reckon
up
the
number
of
the
benefits
to
be
had
there
by
it
.
In
the
Feast
of
the
Dedication
of
that
Church
,
at
the
first
throw
,
if
a
man
be
well
confessed
before
,
he
gets
if
he
be
a
Roman
a
pardon
of
a
1000.
years
,
if
a
Tuscan
2000
;
but
if
he
comes
from
beyond
sea
3000.
years
;
this
is
well
for
the
first
time
.
The
like
Lottery
is
again
at
that
Church
on
C●ena
Domini
.
But
Boniface
9.
would
never
stand
indenting
with
men
for
number
of
years
,
but
declares
,
if
men
will
come
either
for
devotion
or
pilgrimage
,
(
no
matter
which
)
he
shall
be
clear
from
all
sin
:
and
what
would
a
man
have
more
?
But
besides
this
,
there
are
other
particular
seasons
of
opening
this
Treasury
,
and
then
one
may
take
out
as
much
as
they
can
wish
for
:
As
when
the
Image
of
our
Saviour
is
shewn
,
all
that
come
thither
,
have
their
sins
pardoned
infallibly
:
and
many
other
days
in
the
year
,
which
the
Author
very
punctually
reckons
up
,
and
are
so
many
that
a
Canon
of
that
Church
may
dispose
of
some
thousands
of
years
,
nay
plenary
remissions
,
and
yet
escape
Purgatory
at
last
himself
.
But
besides
what
belongs
to
the
Church
it self
,
there
is
a
little
Oratory
or
Chapple
belonging
to
it
called
the
Holy
of
Holies
,
Holy
Churches
at
Rome
with
so
gross
impostures
.
§
.
6.
But
suppose
it
should
be
a
mans
fortune
never
to
see
Rome
(
as
it
hath
many
a
good
mans
)
must
he
be
content
to
lye
and
rot
in
Purgatory
,
or
trust
only
to
the
kindness
of
his
Friends
?
no
,
we
that
live
at
this
distance
,
have
some
comfort
left
:
there
are
sonne
good
prayers
appointed
for
us
to
use
,
which
will
help
us
at
a
need
;
or
else
the
book
of
the
houres
of
the
B.
Virgin
secundunm
usum
Sarum
is
strangely
mistaken
;
but
herein
I
am
likewise
prevented
by
the
autho●●
of
the
preface
lately
mention'd
;
but
my
edition
being
elder
than
either
of
those
mention'd
by
him
seems
to
have
something
peculiar
to
it
or
at
last
omitted
by
him
.
As
when
it
saith
of
the
Prayer
Obsecro
te
Domina
Sancta
Maria
,
That
is
pretty
well
for
one
prayer
!
But
this
is
nothing
to
what
follows
to
a
much
shorter
prayer
than
that
.
Our
Holy
Father
Sixtus
4.
Pope
hath
graunted
to
all
them
that
devoutly
say
this
prayer
before
the
Image
of
our
Lady
in
the
sone
eleven
thousand
years
of
pardon
.
A
prayer
said
to
good
purpose
!
I
confess
I
can
hardly
stoop
now
to
those
that
have
only
dayes
of
pardon
promised
them
;
yet
for
the
sake
of
the
procurer
I
will
mention
one
.
Our
Holy
Father
Pope
Sixtus
hath
graunted
at
the
Instance
of
the
highmost
and
excellent
Princesse
Elizabeth
late
Quéen
of
Englond
and
wyfe
to
our
Soveraign
liege
Lord
King
Henry
the
7th
.
God
have
mercy
on
her
sweet
soull
and
all
Cristen
soulls
that
every
day
in
the
morning
after
3
tollinges
of
the
Ave
●ell
say
3
times
the
hole
salutation
of
our
Lady
Ave
Maria
gratiâ
that
is
to
say
,
To
which
is
annexed
the
pardon
of
the
two
Arch-bishops
and
nine
Bishops
,
forty
dayes
a
piece
,
three
times
a
day
,
which
begun
,
A.
D.
1492.
the
seventh
year
of
Henry
7.
And
the
summ
of
the
Indulgence
and
pardon
for
every
Ave
Maria
is
800
days
totiens
quotiens
.
But
if
a
man
thinks
himself
well
provided
already
,
and
hath
a
mind
to
help
his
Friends
,
there
is
nothing
like
the
15
O.
s
of
St.
Brigitt
:
Thys
be
the
15
O.
Os.
the
which
the
holy
Uirgin
S.
Brygytta
was
woente
to
say
dayle
before
the
holy
rode
in
S.
Pauls
Church
at
Rome
,
Not
long
after
we
find
a
better
endowment
with
number
of
years
than
any
we
have
yet
met
with
.
To
all
them
that
before
this
Image
of
pytie
devoutly
say
5
Pater
Noster
and
5
Aves
&
a
Credo
,
The
Prayer
with
Boniface
6.
his
Indulgence
of
ten
thousand
years
pardon
will
hardly
down
with
me
now
:
hundred
dayes
pardon
.
What
customers
doth
he
hope
to
find
at
such
sordid
rates
?
Sixtus
4.
for
my
money
;
witness
this
Indulgence
.
Our
holy
Father
Sixtus
4.
graunted
to
all
them
that
beyn
in
state
of
Grace
,
It
is
well
Sixtus
came
after
him
,
or
else
his
market
had
been
spoyled
,
the
other
so
much
out-bid
him
.
Next
to
clean
pardon
,
Iohn
22.
offers
fair
;
only
the
task
is
somewhat
harder
,
it
being
for
three
Prayers
.
Thys
3
prayers
be
wrytton
in
the
Chappelle
of
the
holy
crosse
in
Rome
otherwise
called
S●cellum
sanctae
Crucis
7
Romanorum
,
Methinks
he
should
have
come
to
a
full
hundred
thousand
,
when
his
hand
was
in
!
But
there
is
one
odd
condition
implyed
in
some
of
these
prayers
,
called
being
in
a
state
of
Grace
,
the
want
of
which
may
hinder
the
effect
of
them
;
but
although
due
confession
with
absolution
will
at
any
time
put
a
man
into
it
,
yet
is
there
no
remedy
without
it
?
we
will
try
once
more
for
that
,
and
end
these
Indulgences
.
And
I
think
the
prayer
of
S.
Bernardine
of
Siena
will
relieve
us
.
Thys
most
devoutly
prayer
sayd
the
holy
Father
S.
Bernardine
daylie
kneeling
in
the
worship
of
the
most
holy
name
Iesus
.
This
is
enough
of
all
reason
.
And
so
much
shall
serve
to
set
forth
what
the
practice
of
Indulgences
hath
been
in
the
Church
of
Rome
and
what
is
expressed
in
them
.
§.
7.
2.
I
now
come
to
give
account
what
opinion
hath
been
had
of
these
Indulgences
in
their
own
Church
,
pious
frauds
,
and
those
who
have
gone
about
to
defend
them
,
have
been
driven
to
miserable
shifts
in
the
defence
of
them
.
1.
Some
have
confessed
that
they
have
no
foundation
in
Scripture
or
Antiquity
.
Durandus
saith
,
Ambrose
,
Hilary
,
August
.
,
Hierome
speak
not
all
of
them
:
and
therefore
he
hath
no
more
to
say
,
but
that
the
common
opinion
is
to
be
followed
herein
.
The
same
is
said
by
another
School-man
,
who
addes
this
,
that
though
it
be
a
Negative
argument
,
yet
it
is
of
force
,
because
in
the
time
of
those
Fathers
they
were
very
much
skilled
in
the
Scriptures
,
This
is
likewise
affirmed
by
Cajetan
,
Dominicus
Soto
,
and
all
those
who
assert
that
the
use
of
Indulgences
came
into
the
Church
upon
the
relaxing
the
severity
of
the
primitive
discipline
,
which
they
say
continued
in
use
for
a
1000
years
after
Christ
.
But
the
most
express
testimonies
in
this
case
are
of
Bishop
Fisher
,
who
saith
that
the
use
of
Indulgences
came
very
late
into
the
Church
;
and
of
Polydore
Virgil
following
his
words
,
and
of
Alphonsus
à
Castro
,
who
ingenuously
confesseth
,
that
among
all
the
controversies
he
writes
of
,
there
is
none
which
the
Scripture
or
Fathers
speak
less
of
,
than
this
;
but
however
,
he
saith
,
though
the
use
of
them
seem
to
have
come
very
late
into
the
Church
,
they
ought
not
to
be
contemned
,
because
many
things
are
known
to
latter
ages
,
which
the
ancient
writers
were
wholly
ignorant
of
;
for
which
he
instanceth
in
Transubstantiation
;
procession
from
the
Son
,
and
Purgatory
.
But
he
ought
to
have
remembred
what
himself
had
said
before
in
a
chapter
of
finding
out
heresies
,
Let
this
be
applyed
to
his
own
confession
of
these
doctrines
,
and
the
consequence
is
easily
discerned
.
And
it
is
an
excellent
saying
of
Bellarmin
,
Therefore
according
to
the
opinion
of
these
persons
who
assert
the
doctrine
of
Indulgences
to
have
no
Foundation
in
Scripture
or
Antiquity
,
it
can
be
no
other
than
a
notorious
Cheat.
2.
Some
in
the
Church
of
Rome
have
called
them
pious
frauds
.
This
appears
by
the
Controversies
which
arose
upon
Indulgences
,
at
the
same
time
when
they
began
to
grow
common
.
that
there
were
some
in
the
Church
who
said
,
that
the
intention
of
the
Church
in
Indulgences
was
only
by
a
pious
fraud
to
draw
men
to
charitable
acts
,
which
otherwise
they
would
not
have
done
;
as
a
mother
which
promiseth
her
Child
an
apple
to
run
abroad
,
which
she
never
gives
him
,
when
she
hath
brought
him
to
it
.
Which
is
the
very
instance
they
used
,
Gregory
de
Valentiâ
confesseth
.
But
this
Aquinas
rejects
as
a
very
dangerous
opinion
,
because
this
is
in
plain
terms
to
make
the
Church
guilty
of
a
notorious
Cheat
;
and
as
,
he
saith
,
from
St.
Augustine
,
if
any
falshood
be
found
in
Scripture
,
it
takes
away
the
authority
of
the
whole
;
so
if
the
Church
be
guilty
of
a
cheat
in
one
thing
,
she
will
be
suspected
in
all
the
rest
.
This
,
saith
Bonaventure
,
is
to
make
the
Church
to
lye
and
deceive
,
and
Indulgences
to
be
vain
and
childish
toyes
.
But
for
all
these
hard
words
,
they
had
a
great
deal
of
reason
on
their
side
:
for
the
Indulgences
were
express
for
the
remission
of
the
sins
of
those
who
did
such
and
such
things
,
as
the
giving
a
small
summ
of
money
towards
the
building
of
a
Church
,
or
an
Hospital
;
they
therefore
asked
whether
the
Indulgences
were
to
be
taken
as
they
were
given
or
no
?
if
they
were
,
then
all
those
had
full
remission
of
sins
on
very
easie
terms
;
if
not
,
then
what
is
this
else
but
fraud
and
cheating
,
and
can
be
only
called
pious
because
the
work
was
good
which
they
did
?
This
put
the
defenders
of
Indulgences
very
hard
to
it
;
Praepositivus
,
one
of
the
eldest
of
the
Schoolmen
confesseth
that
it
looks
a
little
oddly
for
a
man
to
be
absolved
from
all
his
sins
for
three
pence
,
given
in
three
several
places
;
and
that
the
rich
by
this
means
have
a
mighty
advantage
over
the
poor
:
but
he
resolves
it
all
into
the
power
of
the
Church
.
Petrus
Cantor
confesseth
the
difficulties
great
,
only
for
the
Churches
Authority
;
and
especially
in
those
general
Indulgences
which
are
pronounced
without
any
distinctions
.
Therefore
he
saith
Greg.
4.
as
he
calls
him
(
Morinus
thinks
Greg.
8.
)
in
the
Dedication
of
the
Church
of
Benevento
,
told
the
people
it
was
much
safer
for
them
to
undergoe
their
penance
than
to
receive
an
Indulgence
from
him
of
any
part
of
it
:
and
another
Bishop
,
being
desired
an
Indulgence
would
give
it
but
for
two
dayes
;
but
if
any
one
asks
,
whether
the
remission
of
sins
were
presently
obtained
after
Indulgence
,
or
only
when
they
are
uncapable
of
penance
,
viz.
after
death
;
for
his
part
,
he
saith
,
he
desires
them
to
consult
the
Pope
or
the
Bishop
that
gives
the
Indulgence
,
whether
of
these
opinions
is
true
;
and
when
the
Bishop
of
Paris
shewed
him
the
magnificent
Church
he
had
built
by
vertue
of
Indulgences
,
Cantor
told
him
,
he
had
done
much
better
if
he
had
let
them
alone
,
and
perswaded
the
people
to
undergoe
their
penance
.
But
because
the
form
of
Indulgences
ran
in
such
large
and
general
terms
;
it
grew
to
be
a
great
Question
among
the
Schoolmen
,
Whether
the
validity
of
Indulgences
was
as
great
as
the
words
of
them
?
which
in
other
terms
is
whether
the
Church
did
cheat
or
not
in
giving
them
?
for
if
they
were
not
to
understand
them
according
to
the
plain
words
of
them
;
what
is
this
but
a
gross
imposture
to
abuse
the
credulous
people
,
and
laugh
in
their
sleeves
at
them
for
their
simplicity
.
For
while
the
people
have
so
good
an
opinion
of
their
Church
as
to
believe
the
truth
of
what
she
declares
,
and
to
take
Indulgences
according
to
the
sense
of
the
words
;
if
their
meaning
who
give
them
be
otherwise
than
is
expressed
,
it
is
one
of
the
most
abominable
cheats
that
ever
was
invented
by
men
.
For
picking
purses
,
forging
deeds
,
or
betraying
men
are
tolerable
things
in
comparison
;
but
to
abuse
and
ruine
their
souls
under
a
pretence
of
pardoning
their
sins
,
is
the
utmost
degree
of
fraud
and
imposture
.
Let
us
now
see
how
these
Hucksters
defend
their
Church
in
this
case
;
for
the
Question
hath
been
debated
among
the
Schoolmen
ever
since
Indulgences
came
up
.
Some
resolve
it
thus
,
that
Indulgences
do
signifie
as
much
as
the
Church
declares
,
Canonical
Penance
,
whatever
the
words
were
,
and
that
they
were
introduced
for
no
other
end
;
and
they
do
not
reach
any
farther
than
the
Churches
Canonical
power
or
judgement
doth
,
and
not
to
the
judgement
of
God
.
But
this
opinion
,
Greg.
de
Valentiâ
doth
not
differ
from
the
Hereticks
;
and
withall
,
he
saith
,
upon
this
principle
,
Indulgences
do
more
hurt
than
good
;
for
if
it
were
not
for
them
;
the
sinner
by
his
penance
might
take
away
some
part
of
his
punishment
,
but
now
he
relyes
upon
his
Indulgence
and
does
no
penance
,
and
so
undergoes
his
whole
punishment
.
Albertus
M.
saith
,
they
are
much
mistaken
who
say
that
Indulgences
are
to
be
understood
as
large
as
their
words
are
,
without
any
farther
condition
;
and
that
this
is
to
enlarge
the
Court
of
Gods
mercy
too
far
;
and
sayes
many
conditions
are
to
be
understood
,
which
are
not
expressed
in
them
.
This
gave
the
first
occasion
to
the
Treasure
of
the
Church
,
invented
by
Aquinas
to
satisfie
this
argument
of
Albertus
concerning
the
mercy
of
God
being
extended
too
far
by
Indulgences
;
for
hereby
what
punishment
is
taken
away
from
one
is
made
up
by
the
punishment
of
another
,
which
is
reckoned
upon
his
account
.
And
therefore
,
he
saith
,
the
cause
of
the
remission
of
punishment
is
not
the
devotion
,
work
,
or
gift
of
the
receiver
,
but
the
Treasure
of
merits
which
was
in
the
Church
which
the
Pope
might
dispense
;
and
therefore
the
quantity
of
the
remission
was
not
to
be
proportioned
to
the
acts
of
the
receiver
,
but
to
the
stock
of
the
Church
?
This
rich
Banck
of
the
Churches
Stock
being
thus
happily
discovered
,
they
do
not
question
now
but
to
set
all
accounts
even
with
it
;
and
therefore
Aquinas
confidently
affirms
,
that
Indulgences
are
to
be
understood
simply
as
they
are
expressed
;
for
God
,
saith
he
,
doth
not
need
our
lye
or
deceit
;
which
he
grants
,
must
have
been
if
Indulgences
had
not
been
meant
as
they
were
expressed
;
and
all
men
would
sin
mortally
who
Preached
Indulgences
,
Yet
to
obtain
the
Indulgence
,
he
saith
,
that
every
man
must
give
according
to
his
ability
;
for
the
objection
being
put
,
concerning
an
Indulgence
being
given
to
three
several
places
,
that
whosoever
gives
a
penny
towards
the
building
of
a
Church
in
every
one
of
these
places
,
shall
for
each
of
them
have
the
third
part
of
his
sins
forgiven
him
,
so
that
for
three
pence
a
man
gets
a
plenary
remission
;
he
answers
,
that
a
poor
man
may
indeed
have
it
so
,
but
it
is
to
be
understood
that
a
rich
man
ought
to
give
more
.
For
it
is
all
the
reason
in
the
world
that
a
rich
man
should
pay
greater
Vse
for
the
stock
of
the
Church
,
than
a
poor
man
can
do
:
and
it
is
reasonably
to
be
presumed
that
he
had
more
sins
to
be
pardoned
than
the
other
,
and
therefore
whatever
the
general
terms
are
,
there
must
be
some
reserve
to
hook
in
more
from
the
rich
than
was
expressed
in
the
first
bargain
.
But
if
the
rich
man
should
plead
Law
in
the
case
,
and
cry
out
it
was
Covin
and
Fraud
,
to
demand
more
than
the
first
Contract
was
;
I
am
not
skilful
enough
to
determin
what
action
the
Church
can
have
against
him
.
But
there
is
another
shrewd
objection
mentioned
by
Bonaventure
,
which
is
,
that
a
man
gets
by
sinning
,
as
suppose
two
men
to
receive
the
remission
of
a
third
part
of
their
sins
by
an
Indulgence
,
one
owes
but
it
may
be
90
years
penance
for
his
sins
,
and
another
hath
run
upon
the
score
so
far
that
he
owes
900
years
,
both
receive
a
third
part
Indulgence
;
in
which
case
we
see
plainly
the
greater
sinner
hath
mightily
the
advantage
of
the
other
,
and
where
one
gets
but
30.
the
other
gets
300.
And
therefore
Bonaventure
is
fain
to
run
back
again
and
to
say
,
that
Indulgences
are
not
to
be
understood
as
they
are
expressed
,
and
that
they
are
not
equal
to
all
;
but
it
was
not
fit
to
express
it
so
,
because
this
would
hinder
peoples
esteem
of
the
Indulgence
.
Which
in
plainer
terms
is
,
that
it
is
necessary
to
cheat
the
people
,
or
else
there
is
no
good
to
be
done
by
Indulgences
.
nets
wherein
the
credulous
multitude
were
caught
;
and
in
the
time
of
Boniface
9.
the
people
observing
what
vast
summs
of
money
were
gathered
by
them
cryed
out
they
were
meer
cheats
and
tricks
to
get
money
with
,
Paulus
Langius
(
a
Monk
)
exclaims
.
O
God
,
to
what
are
these
things
come
!
Thou
holdest
thy
peace
,
but
thou
wilt
not
alwayes
,
for
the
day
of
the
Lord
will
bring
the
hidden
things
of
darkness
to
light
.
Conrad
.
Vrspergensis
saith
,
that
Rome
might
well
rejoyce
in
the
sins
of
the
people
,
because
she
grew
rich
by
the
compensation
which
was
made
for
them
:
Thou
hast
(
saith
he
to
her
)
that
which
thou
hast
alwayes
thirsted
after
,
sing
and
rejoyce
,
for
thou
hast
conquered
the
world
,
not
by
religion
,
but
by
the
wickedness
of
men
.
Which
is
that
which
draws
them
to
thee
,
not
their
devotion
and
piety
.
the
selling
Indulgences
brought
the
Ecclesiastical
Authority
into
contempt
,
and
gave
encouragement
to
many
sins
.
that
plenary
Indulgences
brought
more
wickedness
into
the
world
;
for
,
he
saith
,
men
did
then
say
,
Let
me
do
what
wickedness
I
will
,
by
them
I
shall
be
free
from
punishment
,
and
deliver
the
souls
of
others
from
Purgatory
.
Gerson
saith
,
none
can
give
a
pardon
for
so
many
years
as
are
contained
in
the
Popes
Indulgences
but
Christ
alone
:
therefore
what
are
they
but
cheats
and
impostures
?
In
Spain
,
Indulgences
were
condemned
by
Petrus
de
Osma
a
Divine
of
Salamanca
and
his
followers
,
Popes
Bull
against
them
,
A.
D.
1478.
In
Germany
by
I●hannes
de
Vesaliâ
a
famous
Preacher
of
Mentz
;
that
Indulgences
were
only
pious
frauds
and
wayes
to
deceive
the
people
,
and
that
they
were
fools
who
went
to
Rome
for
them
.
About
the
same
time
flourished
Wesselus
Groningensis
incomparably
the
best
Scholar
of
his
Age
,
and
therefore
called
Lux
mundi
,
he
was
not
only
skilled
in
School
Divinity
(
almost
the
only
learning
of
that
time
)
but
in
the
Greek
,
Hebrew
,
Chaldee
and
Arabick
,
having
travelled
into
Greece
,
Aegypt
,
and
been
in
most
Vniversities
of
Europe
,
and
read
the
most
ancient
Authors
in
all
kinds
of
learning
;
on
the
account
of
his
learning
he
was
much
in
favour
with
Sixtus
4.
and
was
present
and
admired
at
the
Council
of
Basil
;
but
he
was
so
far
from
being
a
friend
to
Indulgences
,
that
no
Popes
could
grant
an
Indulgence
for
an
hour
,
and
that
it
is
a
ridiculous
thing
to
imagine
that
for
the
same
thing
done
,
sometimes
an
Indulgence
should
be
granted
for
7
years
,
sometimes
for
700
,
sometimes
for
7000
,
and
sometimes
for
ever
by
a
plenary
remission
;
and
that
there
is
not
the
least
foundation
in
Scripture
for
the
distinction
of
remitting
the
fault
and
the
punishment
,
upon
which
the
doctrine
of
Indulgences
is
founded
.
That
the
giving
them
was
a
design
of
covetousness
,
and
although
the
Pope
once
sware
to
the
King
of
France's
Embassadour
,
that
he
did
not
know
the
corruptions
of
the
sellers
of
Indulgences
,
yet
when
he
did
know
them
he
let
them
alone
,
and
they
spread
farther
.
That
God
himself
doth
not
give
plenary
remission
to
contrition
and
confession
,
and
therefore
the
Pope
can
much
less
do
it
:
But
if
God
doth
forgive
,
how
comes
the
Pope
to
have
power
to
retain
?
and
if
there
be
no
punishment
retained
when
God
forgives
,
what
hath
the
Pope●
to
do
to
release
?
Against
him
writes
one
Iacobus
Angularis
,
there
is
nothing
in
Scripture
or
Antiquity
expresly
for
Indulgences
;
but
that
ought
to
be
no
argument
,
for
there
are
many
other
things
owned
in
their
Church
as
necessary
points
which
have
as
little
foundation
as
this
,
viz.
S.
Peters
being
at
Rome
,
and
Sacramental
confession
;
and
therefore
at
last
he
takes
Sanctuary
in
the
Popes
and
Churches
authority
.
To
this
Wesselus
answers
,
that
Indulgences
were
accounted
pious
frauds
before
the
time
of
Albertus
and
Thomas
;
that
there
was
a
great
number
of
Divines
did
still
oppose
the
errours
and
practices
of
the
Court
of
Rome
in
this
matter
;
that
supposing
the
Church
were
for
them
,
yet
the
authority
of
Scripture
is
to
be
preferred
before
it
,
and
no
multitude
of
men
whatsoever
is
to
be
believed
against
Scripture
:
that
,
he
had
not
taken
up
this
opinion
rashly
,
but
had
maintained
it
in
Paris
thirty
three
years
before
,
and
in
the
Popes
poenitentiary
Court
at
Rome
;
and
was
now
ready
to
change
it
,
if
he
could
see
better
reason
for
the
contrary
.
That
the
doctrine
of
Indulgences
was
delivered
very
confusedly
and
uncertainly
,
by
which
it
appeared
to
be
no
Catholick
doctrine
:
that
it
is
almost
impossible
to
find
two
men
agree
in
the
explication
of
them
,
that
the
doctrine
of
Indulgences
was
so
far
from
being
firmly
believed
among
them
,
that
there
was
not
the
strictest
person
of
the
Carthusian
or
other
orders
that
should
receive
a
plenary
Indulgence
at
the
hour
of
death
,
that
yet
would
not
desire
his
Brethren
to
pray
for
his
soul
:
which
is
a
plain
argument
he
did
not
believe
the
validity
of
the
Indulgence
:
that
many
in
the
Court
of
Rome
did
speak
more
freely
against
them
than
he
did
.
That
,
the
Popes
authority
is
very
far
from
being
infallible
;
or
being
owned
as
such
in
the
Church
;
as
appeared
by
the
Divines
at
Paris
condemning
the
Bull
of
Clement
6.
about
Indulgences
,
wherein
he
took
upon
him
to
command
the
Angels
,
and
gave
plenary
remissions
both
from
the
fault
and
punishment
.
Which
authentick
Bulls
,
he
saith
,
were
then
to
be
seen
at
Vienne
,
Limoges
and
Poictou
.
It
is
notorious
to
the
world
what
complaints
were
made
in
Germany
after
his
time
of
the
fraud
of
Indulgences
,
before
any
other
point
of
Religion
came
into
dispute
;
and
how
necessarily
from
this
,
the
Popes
authority
came
to
be
questioned
,
that
being
the
only
pretence
they
had
to
justifie
them
by
:
and
with
what
success
these
things
were
then
managed
,
it
is
no
more
purpose
to
write
now
,
than
to
prove
that
it
is
day
at
Noon
.
The
Council
of
Trent
could
not
but
confess
horrible
abuses
in
the
sale
of
Indulgences
,
yet
what
amendment
hath
there
been
since
that
time
?
that
it
were
better
if
the
Church
were
very
sparing
in
giving
Indulgences
:
I
wonder
why
so
;
if
my
Adversaries
experience
and
observation
be
true
,
that
they
prove
great
helps
to
devotion
and
charity
.
Can
the
Church
be
too
liberal
in
those
things
which
tend
to
so
good
an
end
?
§
.
8.
But
Bellarmin
would
not
have
the
people
too
confident
of
the
effect
of
Indulgences
;
for
though
the
Church
may
have
power
to
give
them
;
yet
they
may
want
their
effect
in
particular
persons
;
and
therefore
,
saith
he
,
all
prudent
Christians
do
so
receive
Indulgences
,
as
withall
to
satisfie
God
themselves
for
their
sins
,
i.
e.
in
plain
terms
,
that
all
prudent
Christians
are
too
wise
to
believe
them
,
and
none
but
Fools
do
rely
on
them
.
For
if
there
were
any
thing
but
fraud
and
imposture
in
them
,
why
may
not
a
prudent
Christian
trust
a
Church
which
he
believes
infallible
?
If
the
Head
of
the
Church
publishes
an
Indulgence
,
wherein
he
remits
to
all
that
are
confessed
and
contrite
,
upon
doing
such
actions
of
charity
and
piety
the
remaining
temporal
punishment
of
their
sins
:
I
desire
to
know
why
a
prudent
Christian
of
that
Church
may
not
,
yea
ought
not
to
rely
upon
his
word
?
Doth
he
suspect
the
Head
of
his
Church
may
cheat
and
abuse
him
?
if
he
doth
,
what
becomes
of
infallibility
?
if
he
verily
believes
that
the
Pope
cannot
erre
and
will
not
deceive
,
why
must
not
his
word
be
taken
?
and
how
can
his
word
be
taken
for
the
remitting
of
a
debt
,
when
they
take
as
much
care
of
payment
as
if
he
had
said
nothing
?
I
know
not
how
those
things
pass
among
the
prudent
Christians
of
that
Church
,
but
to
me
they
look
like
the
greatest
suspicion
of
a
cheat
that
may
be
.
As
suppose
a
great
person
out
of
kindness
to
one
that
is
in
danger
of
lying
in
Prison
for
debt
,
gives
him
a
note
under
his
hand
,
that
upon
the
acknowledgment
of
his
debt
to
his
Attourney
,
and
paying
him
his
Fees
,
he
will
see
his
debt
wholly
discharged
;
and
a
Friend
of
the
Prisoner
tells
him
openly
,
he
ought
to
receive
that
Favour
in
an
extraordinary
manner
with
all
thankfulness
;
for
that
person
is
one
who
can
never
fail
of
his
word
;
and
he
need
not
question
his
ability
for
he
hath
a
vast
treasure
in
his
hands
,
to
be
disposed
of
for
such
uses
;
can
we
otherwise
think
,
but
that
the
poor
man
would
be
strangely
surprised
with
joy
at
it
;
and
if
he
hath
any
money
left
,
he
will
be
sure
to
give
it
to
the
person
imployed
in
so
good
a
work
?
But
withall
if
he
should
secretly
whisper
him
,
that
he
advises
him
as
a
Friend
,
that
he
would
look
out
all
other
wayes
imaginable
to
satisfie
his
Creditours
,
and
that
all
prudent
persons
in
his
case
had
taken
the
same
Course
;
what
must
the
thoughts
of
such
a
man
be
of
such
a
large
and
noble
offer
?
Truly
,
that
the
Gentleman
was
a
great
Courtier
,
but
a
man
must
have
a
care
of
believing
him
too
far
;
and
his
Friend
understood
the
world
,
and
that
one
thing
was
to
be
said
and
done
in
shew
not
to
disoblige
so
great
a
person
,
but
for
all
that
,
a
man
must
mind
his
own
business
,
or
he
may
be
choused
at
last
if
he
trust
too
far
to
such
large
promises
.
This
is
just
the
case
of
Indulgences
in
the
Roman
Church
;
a
man
is
affrighted
with
the
dreadful
Prison
of
Purgatory
,
as
the
temporal
punishment
of
his
sins
,
which
God
will
certainly
exact
from
him
,
either
here
by
satisfactions
and
penances
,
or
there
in
the
pains
of
that
state
;
while
the
man
considers
with
himself
the
hardness
of
his
condition
,
he
hears
of
Indulgences
to
be
had
;
and
after
he
hath
enquired
the
meaning
of
them
is
very
well
satisfied
,
that
if
he
can
get
one
of
them
,
he
shall
do
well
enough
.
For
he
is
told
that
his
Holiness
is
infallible
,
and
that
he
cannot
cheat
or
lye
,
or
deceive
like
other
men
,
and
therefore
of
all
persons
in
the
world
he
would
soonest
trust
him
;
but
because
many
others
are
in
the
same
condition
with
him
,
he
may
a
little
question
,
whether
his
stock
will
hold
out
or
no
:
here
his
Friends
assure
him
the
Treasure
of
the
Church
,
(
of
which
the
Pope
hath
the
Keys
)
is
so
large
,
that
if
it
were
a
thousand
times
more
,
he
need
not
fear
it
;
only
he
must
confess
his
sins
and
have
contrition
for
them
,
and
do
some
charitable
acts
,
and
pay
some
customary
fees
and
duties
,
and
he
shall
have
a
total
discharge
.
Well
,
sayes
the
man
in
a
transport
of
joy
,
this
is
the
bravest
Church
in
the
world
for
a
man
to
sin
in
,
if
he
may
escape
thus
:
and
what
need
I
question
,
since
the
Pope
is
infallible
,
and
the
treasury
of
the
Church
is
inexhaustible
?
how
am
I
freed
now
,
not
only
from
the
fears
of
Hell
and
Purgatory
,
but
from
crabbed
and
hateful
penances
?
that
honest
and
kind-hearted
Gentleman
the
Pope
hath
struck
a
tally
for
me
in
his
Exchequer
,
and
I
shall
have
my
share
in
my
course
and
order
;
without
lashings
,
and
whippings
,
and
fastings
,
and
mumblings
,
and
I
know
not
how
many
odd
tricks
besides
:
but
soft
and
fair
,
saith
Bellarmins
prudent
Christian
to
him
,
be
not
too
confident
of
your
ease
and
discharge
,
you
must
use
as
great
severities
with
your self
,
and
undergoe
as
many
penances
,
and
say
as
many
Prayers
as
if
you
had
no
Indulgence
at
all
.
Say
you
so
,
I
pray
what
benefit
then
have
I
,
saith
he
,
by
this
which
you
call
an
Indulgence
?
what
is
it
an
Indulgence
of
?
Is
there
not
a
full
remission
of
sins
contained
in
it
;
and
I
have
been
always
told
by
that
is
meant
the
discharge
of
the
temporary
punishment
due
to
sin
either
here
or
in
Purgatory
?
Shall
I
be
discharged
,
or
shall
I
not
upon
it
?
if
I
shall
,
what
do
you
tell
me
of
that
which
I
am
discharged
from
?
if
not
,
the
Indulgence
is
a
spiritual
Trapan
,
and
the
Pope
and
Infallible
Cheat.
I
cannot
see
how
a
man
can
think
otherwise
,
that
made
such
account
of
the
great
benefit
of
Indulgences
,
and
at
last
finds
they
come
to
nothing
but
deceiving
the
people
and
getting
money
.
§
.
9.
By
this
we
see
already
,
honest
contract
,
but
they
who
will
justifie
them
as
containing
something
divine
and
satisfactory
for
the
punishment
of
mens
sins
,
are
fain
to
build
the
doctrine
of
them
upon
such
absurd
and
unintelligible
notions
,
that
it
is
almost
as
hard
to
understand
as
to
believe
it
.
It
cannot
be
denyed
,
that
there
are
some
in
the
Church
of
Rome
whose
doctrine
of
Indulgences
is
easie
enough
,
heretical
in
sense
.
Which
is
,
that
Indulgences
are
nothing
else
but
a
relaxation
of
the
ancient
severity
of
Church
discipline
,
according
to
the
old
Penitential
Canons
;
which
doth
not
respect
the
justice
of
God
,
but
the
Discipline
of
the
Church
over
offenders
.
This
is
a
doctrine
we
have
nothing
to
complain
of
the
difficulty
of
understanding
,
but
we
know
not
to
what
purpose
,
(
if
this
be
all
)
any
particular
Indulgences
are
ever
given
,
since
there
is
so
general
an
Indulgence
by
the
practice
of
the
whole
Church
among
them
,
wherein
they
cannot
pretend
to
observe
any
of
the
old
Penitential
Canons
.
And
to
give
a
man
an
Indulgence
to
omit
that
,
which
no
body
requires
and
is
wholly
out
of
use
,
would
be
like
the
Kings
giving
a
man
a
Patent
not
to
wear
Trunk-hose
and
Ruffs
,
when
it
would
be
ridiculous
to
use
them
.
And
if
this
were
all
intended
,
why
is
it
not
so
expressed
if
they
meant
honestly
?
but
they
know
,
if
their
Pardons
ran
so
,
no
one
would
give
a
farthing
for
them
.
What
need
any
talk
of
the
Churches
Treasure
for
this
?
which
Clement
6.
made
the
ground
of
Indulgences
in
his
Bull
:
and
hath
been
asserted
by
the
most
zealous
defenders
of
them
.
This
way
of
explaining
Indulgences
then
,
though
it
be
easie
and
intelligible
,
yet
it
is
not
reconcileable
with
the
practice
of
the
Church
of
Rome
,
nor
with
the
suppositions
on
which
that
practice
is
built
.
We
are
therefore
to
enquire
what
they
can
make
of
it
,
who
go
about
to
defend
it
as
it
is
practised
and
generally
understood
among
them
.
To
this
end
they
tell
us
,
that
although
the
fault
be
remitted
upon
the
Sacrament
of
Penance
,
yet
the
temporal
punishment
of
sin
remains
,
which
God
must
be
satisfied
for
:
that
this
temporal
punishment
is
either
to
be
undergone
here
or
in
Purgatory
,
that
every
man
must
have
undergone
it
himself
,
if
there
had
not
been
a
treasure
of
the
Church
made
up
of
the
satisfactions
of
Christ
,
and
the
Saints
,
to
make
amends
to
God
for
every
one
to
whom
that
Treasure
is
applyed
.
That
,
the
dispensing
of
this
Treasure
is
in
the
hands
of
the
Pope
,
who
gives
it
out
by
Indulgences
,
which
being
applyed
to
any
person
upon
the
condition
required
,
he
is
thereby
discharged
from
the
debt
of
temporal
punishment
which
he
owed
to
God
.
This
is
the
received
doctrine
of
Indulgences
in
the
Roman
Church
;
which
holds
together
till
you
touch
it
,
and
then
it
presently
flies
in
pieces
like
a
Glass
drop
,
or
vanishes
into
smoke
and
aire
.
It
is
of
so
tender
a
composition
that
it
can
endure
no
rough
handling
;
if
you
like
it
as
it
is
,
much
good
may
it
do
you
,
but
you
must
ask
no
Questions
:
But
however
I
shall
,
to
shew
the
monstrous
absurdities
of
this
Doctrine
.
1.
Why
if
the
Indulgence
only
respects
the
punishment
and
not
the
fault
,
the
terms
of
the
Indulgence
do
not
express
this
,
that
the
people
may
not
be
deceived
?
Why
in
all
Indulgences
since
this
doctrine
is
so
explained
as
in
the
Iubilees
of
Clement
8.
plenary
Indulgence
,
remission
and
pardon
of
all
their
sins
?
why
is
it
not
said
only
of
the
temporal
punishment
due
to
sin
,
the
fault
being
supposed
to
be
remitted
?
2.
How
punishment
doth
become
due
,
when
the
fault
is
remitted
?
if
the
punishment
be
just
,
it
must
have
respect
to
the
fault
,
for
to
punish
without
respect
to
the
fault
,
is
all
one
as
to
punish
without
fault
;
if
it
have
respect
to
the
fault
,
how
that
fault
can
be
said
to
be
remitted
which
is
punished
?
So
far
as
a
man
is
punished
,
it
is
nonsense
to
say
he
is
pardoned
,
and
so
far
as
he
is
not
pardoned
,
his
fault
is
charged
upon
him
.
3.
Suppose
temporal
punishment
remain
to
be
satisfied
for
;
whether
all
or
only
some
one
kind
?
whether
diseases
,
pains
,
and
death
be
not
part
of
the
temporal
punishment
of
sin
,
and
whether
men
may
be
freed
from
these
by
Indulgences
?
whether
from
the
effects
of
the
justice
of
God
in
extraordinary
judgements
?
if
not
,
how
can
a
man
be
said
to
be
freed
from
the
temporal
punishment
of
sin
that
is
as
lyable
to
it
as
any
one
else
?
4.
If
only
one
sort
of
the
temporal
punishment
of
sin
,
why
is
not
that
one
sort
declared
what
it
is
,
that
all
men
may
be
satisfied
from
the
Pope
himself
,
whom
some
believe
infallible
,
in
his
Indulgence
?
Others
we
find
are
not
agreed
about
it
;
some
say
it
is
only
the
punishment
due
to
sin
above
the
Canonical
penance
;
some
,
that
it
is
only
the
Canonical
penance
and
not
that
which
is
due
from
the
justice
of
God
,
some
that
it
is
for
both
,
some
only
for
negligence
in
performing
penance
,
some
that
it
is
only
for
injoyned
penance
,
and
others
that
it
is
for
all
that
may
be
enjoyned
.
In
this
diversity
of
opinions
what
security
can
any
man
have
what
punishment
he
is
to
be
freed
from
?
5.
If
it
be
from
Canonical
Penance
whether
a
man
is
wholly
freed
from
the
obligation
to
that
or
no
?
if
he
be
,
what
power
hath
the
Priest
to
enjoyne
penance
after
?
if
he
be
not
free
,
what
is
it
he
is
freed
from
?
and
in
what
tolerable
sense
can
this
be
called
a
most
full
remission
of
sins
,
which
neither
remits
the
fault
,
nor
the
natural
or
divine
punishment
,
nor
so
much
as
the
Canonical
Penance
enjoyned
by
a
Priest
?
6.
Although
there
needs
no
treasure
where
nothing
is
discharged
;
yet
since
so
great
a
one
is
spoken
of
for
this
purpose
,
wherein
the
satisfaction
of
Christ
bears
the
greatest
share
;
it
were
worth
the
enquiring
why
the
satisfaction
of
Christ
might
not
as
well
remit
the
temporal
punishment
when
the
fault
is
remitted
on
the
account
of
it
,
as
afterwards
by
Indulgences
?
7.
How
the
parts
of
Christs
satisfaction
come
to
be
divided
into
that
which
was
necessary
,
and
that
which
was
redundant
;
so
as
the
necessary
satisfies
for
the
fault
,
and
the
redundant
for
the
temporal
punishment
?
whether
Christ
did
any
more
than
God
required
?
whether
any
thing
which
God
required
can
be
said
to
be
redundant
?
if
there
be
,
how
one
part
comes
to
be
applyed
and
the
other
cast
into
a
treasure
?
what
parts
can
be
made
of
an
infinite
and
entire
satisfaction
?
and
if
so
little
were
necessary
,
and
so
much
redundant
,
how
the
least
part
comes
to
satisfie
for
the
fault
and
eternal
punishment
;
and
the
greatest
only
for
the
temporal
punishment
?
8.
Whether
all
the
satisfaction
of
Christ
taken
together
were
not
great
enough
to
remit
the
eternal
punishment
of
the
whole
world
?
if
it
were
,
whether
all
the
redundant
parts
of
that
,
be
cast
into
a
treasure
too
?
and
who
hath
the
keeping
of
it
,
and
what
use
is
made
of
so
much
more
useful
a
treasure
than
that
which
serves
only
to
remit
the
temporal
punishment
?
What
account
can
the
Pope
give
of
suffering
so
vast
a
part
of
the
Churches
Treasure
to
lye
idle
and
make
no
use
of
it
for
the
benefit
of
those
that
need
it
?
9.
May
not
the
Pope
,
if
he
thinks
of
it
,
gather
another
mighty
Treasure
of
the
absolute
Power
of
God
which
is
never
used
,
as
for
making
new
worlds
,
&
c
?
may
he
not
by
the
help
of
this
deliver
souls
out
of
hell
,
as
well
as
by
the
other
out
of
Purgatory
?
and
if
this
be
so
much
the
greater
kindness
,
he
ought
to
think
of
it
and
imploy
this
treasure
for
these
purposes
.
Why
may
he
not
think
of
another
treasure
of
the
light
of
the
Sun
that
is
more
than
enough
for
the
use
of
the
world
,
and
to
lay
it
up
in
store
for
the
benefit
of
the
purblind
and
Aged
?
10.
If
the
satisfaction
of
Christ
be
so
redundant
;
how
comes
it
not
to
be
sufficient
for
so
poor
an
end
as
Indulgences
serve
for
;
but
the
satisfactions
of
the
Saints
must
make
up
a
share
in
this
Treasure
too
?
Is
not
this
worse
,
than
to
light
a
Candle
to
help
the
Sun
,
to
suppose
Christs
satisfaction
so
infinite
,
as
to
be
sufficient
to
redeem
more
worlds
,
and
yet
not
enough
to
deliver
from
temporal
punishment
without
the
satisfactions
of
the
Saints
?
11.
How
come
the
Saints
to
make
such
large
satisfactions
to
the
justice
of
God
,
if
the
satisfaction
of
Christ
were
of
so
infinite
a
nature
?
and
if
they
did
make
satisfactions
,
were
they
not
sufficiently
rewarded
for
them
?
if
they
were
,
how
come
those
satisfactions
to
help
others
which
they
were
so
abundantly
recompensed
for
themselves
?
12.
If
the
satisfaction
of
Christ
doth
only
obtain
grace
for
the
Saints
to
satisfie
themselves
for
the
temporal
punishment
of
their
sins
;
how
can
the
application
of
this
satisfaction
by
Indulgences
free
any
from
the
temporal
punishment
of
their
sins
?
Or
have
the
satisfactions
of
Saints
being
joyned
with
Christs
greater
power
now
in
common
penitents
,
than
the
satisfaction
of
Christ
alone
in
the
greatest
Saints
?
13.
Why
the
satisfaction
of
Christ
may
not
serve
,
without
the
Saints
to
remit
only
the
temporal
punishment
of
sins
;
when
it
was
sufficient
alone
to
remit
both
eternal
and
temporal
in
the
Sacrament
of
Baptism
?
or
was
the
force
of
it
spent
then
,
that
it
needs
a
fresh
supply
afterwards
?
but
if
then
it
could
be
applyed
to
a
higher
end
,
without
any
other
help
,
why
not
where
it
is
to
have
far
less
efficacy
?
14.
If
satisfaction
be
made
to
God
for
the
temporal
punishment
of
penitents
by
Indulgences
;
I
desire
to
know
when
and
by
whom
the
payment
is
made
to
God
?
If
it
was
made
by
the
persons
whose
satisfactions
make
the
Churches
treasure
,
for
that
end
,
what
hath
the
Pope
to
do
to
dispense
that
which
God
hath
accepted
long
agoe
for
payment
?
If
it
be
made
by
the
Pope
,
in
what
way
doth
he
make
it
?
doth
he
take
out
so
much
ready
cash
of
the
Churches
treasure
and
pay
it
down
upon
the
nail
,
according
to
the
proportion
of
every
ones
sins
?
or
doth
he
only
tell
God
where
such
a
treasure
lyes
and
bid
him
go
and
satisfie
himself
,
for
as
much
as
he
discharges
of
his
d●bt
?
15.
How
came
this
Treasure
of
the
Church
into
the
Popes
Keeping
?
who
gave
him
alone
the
Keys
of
it
?
if
there
were
any
such
thing
,
methinks
those
who
are
trusted
with
the
greater
treasure
of
Christs
necessary
satisfaction
for
the
remitting
of
eternal
punishment
,
as
every
Priest
is
by
their
own
doctrine
in
the
Sacrament
of
Penance
:
should
not
be
denyed
the
lesser
of
the
Superfluities
of
Christ
and
the
Saints
sufferings
for
the
remitting
only
temporal
punishment
.
When
I
once
see
these
questions
satisfactorily
answered
,
I
may
then
think
better
of
this
doctrine
than
I
doe
at
present
;
for
the
best
I
can
think
of
it
now
is
,
that
there
never
was
a
doctrine
more
absurd
in
the
ground
of
it
,
or
more
gainful
in
the
practice
than
this
of
Indulgences
in
the
Roman
Church
;
and
therefore
ought
to
be
accounted
one
of
the
most
notorious
cheats
that
ever
was
in
the
Christian
world
.
§
.
10.
But
let
us
suppose
it
otherwise
,
Roman
Church
?
there
are
but
two
ways
to
judge
of
this
,
either
by
experience
or
the
nature
of
the
doctrine
it self
.
For
experience
my
Adversary
alledges
his
own
,
and
that
he
hath
seen
great
devotion
caused
by
them
:
but
by
his
favour
the
question
is
not
,
what
outward
acts
of
devotion
may
be
performed
by
some
ignorant
and
silly
people
,
who
are
abused
by
great
hopes
of
strange
benefits
by
Indulgences
,
and
therefore
prepare
themselves
with
some
shew
of
devotion
to
receive
them
especially
when
they
are
unusual
;
but
the
question
is
,
whether
they
have
these
effects
upon
those
who
understand
the
nature
and
designe
of
them
and
the
doctrine
of
their
Church
about
them
.
the
validity
of
the
Indulgence
doth
not
depend
on
the
devotion
of
the
receiver
,
for
then
saith
he
,
the
Indulgence
would
contain
a
falsity
in
it
,
which
is
,
that
whosoever
doth
such
a
thing
,
as
going
to
the
7.
Churches
,
shall
have
plenary
remission
of
his
sins
;
therefore
saith
he
,
whoever
doth
the
thing
,
shall
have
the
whole
benefit
of
the
Indulgence
,
or
else
the
Indulgence
is
false
.
And
to
his
experience
I
shall
oppose
,
that
of
greater
observers
of
the
world
than
he
hath
been
.
I
have
already
mentioned
the
testimony
of
Vrspergensis
and
others
concerning
the
effects
of
plenary
Indulgences
in
their
times
,
how
men
encouraged
themselves
to
sin
the
more
because
of
them
.
Polydore
Virgil
observes
,
that
when
Indulgences
were
grown
common
,
many
men
did
abstain
less
from
doing
evil
actions
.
The
author
of
the
book
called
Onus
Ecclesiae
saith
,
that
they
take
men
off
from
the
fruits
of
repentance
,
and
are
profitable
only
to
the
idle
and
wicked
.
The
Princes
of
Germany
in
the
Diet
of
Norimberg
among
the
grievances
represented
to
the
Pope
,
that
the
people
were
cheated
of
their
money
by
them
;
but
that
they
say
was
far
more
considerable
,
that
true
Christian
Piety
was
destroyed
by
them
;
and
that
all
manner
of
wickedness
did
spring
fr●m
thence
;
and
that
men
were
afraid
of
committing
no
kind
of
sin
,
when
at
so
cheap
a
rate
they
could
purchase
a
remission
of
them
.
But
setting
aside
the
experience
of
these
things
,
let
us
consider
what
the
nature
of
the
doctrine
it self
tends
to
,
to
those
who
believe
it
.
The
least
benefit
we
see
allowed
them
is
a
freedom
from
enjoyned
penances
;
and
what
are
these
penances
accounted
among
them
,
but
fruits
of
true
repentance
,
a
severe
mortification
,
fasting
,
frequent
prayers
and
Almes
?
so
that
the
short
of
this
doctrine
is
,
that
men
by
Indulgences
are
excused
from
doing
the
best
parts
of
their
Religion
,
and
if
this
be
a
way
of
promoting
devotion
I
leave
any
one
in
his
senses
to
judge
.
§
.
11.
I
proceed
now
to
the
denying
the
Cup
to
the
Laity
,
that
the
receiving
in
one
or
both
kinds
was
ever
held
a
matter
of
liberty
in
the
Church
.
(2)
that
it
was
as
much
in
the
Churches
power
to
alter
it
after
a
1000.
years
,
as
in
the
first
or
second
century
.
(3)
that
the
believing
whole
Christ
to
be
present
in
one
kind
tends
more
to
excite
devotion
than
receiving
both
elements
without
that
belief
.
This
is
the
substance
of
his
answer
.
Catholick
Church
,
that
Leo
in
that
very
place
shewes
,
that
it
was
the
token
of
an
heretick
not
to
receive
in
both
kinds
;
and
the
other
Instance
in
the
Greek
Church
is
only
of
a
woman
in
whose
mouth
the
bread
turned
into
a
stone
,
that
she
had
not
patience
to
stay
to
receive
the
Cup.
So
very
pittyful
are
the
proofs
brought
against
the
use
of
both
kinds
for
a
1000.
years
after
Christ
,
which
being
supposed
and
acknowledged
by
some
of
the
most
learned
and
ingenuous
of
their
own
Church
,
I
wonder
what
authority
the
Church
afterwards
can
have
to
alter
,
what
was
always
looked
on
before
as
an
obliging
Institution
of
Christ
?
Might
it
not
as
well
alter
any
other
Institution
on
the
same
grounds
?
and
wholly
forbid
the
bread
to
the
Laity
as
well
as
the
cup
;
and
I
doe
not
at
all
question
but
as
substantial
reasons
might
be
brought
for
one
as
the
other
.
I
had
thought
the
Gentlemen
of
the
Roman
Church
had
pretended
a
mighty
reverence
to
Apostolical
Traditions
,
and
the
Practice
of
the
Catholick
Church
,
for
a
thousand
years
after
Christ
.
But
it
seems
this
signifies
nothing
to
them
,
when
it
is
contrary
to
their
present
doctrine
and
practice
.
Then
it
makes
a
great
noise
as
he
saith
but
nothing
else
:
Thus
we
Protestants
have
at
last
gained
Antiquity
of
our
side
,
it
is
now
yielded
that
though
the
Church
were
for
us
,
for
a
thousand
years
,
yet
if
it
now
decree
or
act
otherwise
,
this
is
enough
for
them
.
And
we
are
contented
to
have
Christ
and
his
Apostles
and
all
the
Primitive
practice
,
for
so
long
a
time
on
our
side
;
and
to
leave
them
to
enjoy
the
satisfaction
that
follows
,
taking
the
part
of
the
Church
of
Rome
against
them
all
.
But
however
their
opinion
tends
more
to
devotion
?
Alas
for
us
!
we
doe
not
account
it
any
piece
of
devotion
to
believe
non-sense
,
and
contradictions
such
as
the
doctrine
of
transubstantiation
implies
:
we
know
not
what
devotion
there
can
be
in
opposing
a
plain
Institution
of
Christ
,
and
not
meerly
in
leaving
the
people
at
liberty
to
receive
in
one
or
both
kinds
,
but
in
prohibiting
the
far
greatest
part
of
Christians
to
receive
as
Christ
appointed
;
we
know
not
what
devotion
there
can
lye
in
worshipping
a
piece
of
bread
for
the
Son
of
God
;
and
believing
that
when
a
wafer
is
taken
into
our
mouths
,
that
God
himself
is
personally
entered
under
our
Roof
.
O
horrible
devotion
and
detestable
superstition
!
to
give
the
same
adoration
to
a
wafer
which
we
doe
to
the
Eternal
God
;
and
to
believe
Christ
to
goe
down
as
personally
into
our
bellies
,
as
ever
he
went
up
and
down
when
he
was
upon
earth
.
§
.
12.
That
which
followes
is
,
the
Power
of
a
Persons
dispensing
in
oaths
and
marriages
contrary
to
the
Law
of
God
,
which
I
therefore
made
a
hindrance
of
the
sincerity
of
devotion
because
it
is
apt
to
possess
mens
minds
with
an
apprehension
that
Religion
is
only
a
Politick
Cheat
,
if
any
person
shall
be
thought
able
to
dispense
with
those
things
which
are
universally
received
among
Christians
as
the
Laws
of
God
.
That
which
I
meant
,
was
the
Popes
taking
upon
him
to
dispense
with
oaths
of
allegiance
to
Princes
,
and
the
incestuous
marriages
of
some
great
Princes
.
And
now
let
any
one
consider
what
his
Answer
signifies
:
he
saith
,
that
some
kinds
of
oaths
may
be
judged
in
some
circumstances
to
be
hurtful
and
not
fit
to
be
kept
:
and
the
dispensation
in
them
is
no
more
than
to
judge
or
determine
them
to
be
so
:
and
for
Marriages
,
he
addes
that
the
Church
may
dispense
in
some
degrees
of
Affinity
and
consanguinity
,
but
in
nothing
contrary
to
the
Law
of
God
.
But
this
doth
not
at
all
reach
to
the
busines
;
for
dispensing
in
this
way
may
as
well
be
done
by
a
Casuist
as
the
Bishop
of
Rome
;
but
the
Question
lyes
here
,
whether
those
things
which
otherwise
would
be
sins
by
the
Law
of
God
,
doe
therefore
cease
to
be
so
,
because
of
the
Popes
Power
to
discharge
that
obligation
of
conscience
which
lay
upon
the
Person
,
either
in
oaths
or
marriages
?
Let
him
answer
directly
to
this
;
for
the
other
is
shuffling
and
not
answering
.
As
,
it
is
granted
that
a
subject
hath
an
obligation
of
conscience
upon
him
to
obey
his
Soveraigne
by
vertue
of
the
Law
of
God
;
and
the
universal
sense
of
the
Church
hath
been
that
there
are
some
degrees
of
consanguinity
and
Affinity
which
it
is
Incest
to
marry
within
:
I
desire
to
know
whether
the
Popes
power
can
make
disobedience
lawful
in
one
case
and
marriage
in
another
,
which
without
that
Power
were
utterly
unlawful
?
This
he
could
not
but
know
was
the
thing
meant
,
but
not
fit
to
be
answered
.
§
.
13.
The
last
Instance
is
,
making
disobedience
to
the
Church
in
disputable
matters
,
more
hainous
than
disobedience
to
the
Laws
of
Christ
in
unquestionable
things
,
as
marriage
in
a
Priest
to
be
a
greater
crime
than
Fornication
.
To
this
he
answers
.
1.
That
the
Law
of
the
Church
being
supposed
forbidding
the
marriage
of
a
Priest
,
that
is
no
disputable
matter
:
but
it
is
out
of
Question
by
the
Law
of
God
,
that
obedience
is
to
be
given
to
the
commands
or
prohibitions
of
the
Church
.
2.
That
marriage
in
a
Priest
,
the
prohibition
of
the
Church
being
supposed
and
a
voluntary
vow
against
it
,
is
no
better
than
Adultery
in
the
language
of
the
Fathers
,
and
therefore
worse
than
Fornication
.
3.
That
the
state
of
single
life
is
much
more
convenient
for
Priests
,
than
the
married
state
is
.
This
last
answer
is
nothing
at
all
to
the
purpose
,
for
in
matters
of
conveniency
not
determin'd
by
any
Law
,
every
one
is
left
to
be
his
own
chooser
;
but
the
case
I
put
,
was
not
between
a
married
life
and
single
life
,
for
we
know
no
harm
,
either
in
one
or
the
other
of
these
,
but
every
one
is
to
judge
as
most
tends
to
the
comfort
of
his
life
and
the
ends
of
his
calling
;
which
hath
now
far
different
circumstances
from
the
Apostolical
times
,
which
is
a
sufficient
answer
to
the
Apostles
words
,
1
Cor.
7.
32.
having
a
particular
respect
to
the
state
of
the
Christian
Church
in
that
time
of
unfixedness
and
persecution
:
but
the
opposition
was
between
marriage
in
a
Priest
and
Fornication
,
whether
the
former
were
not
by
them
made
a
greater
crime
than
the
latter
,
and
whether
this
were
not
dishonour
to
the
Laws
of
Christ
to
make
the
breach
of
a
constitution
of
the
Church
,
in
a
matter
left
at
liberty
by
the
Law
of
Christ
,
a
greater
crime
than
the
violation
of
an
indisputable
Law
of
his
?
And
S.
Paul
hath
given
a
general
rule
which
equally
holds
in
all
ages
of
the
Church
,
If
they
cannot
contain
let
them
marry
,
for
it
is
better
to
marry
than
to
burn
.
So
that
if
S.
Paul
may
resolve
the
case
he
makes
no
question
,
that
where
there
is
but
danger
of
Fornication
,
marriage
is
so
far
from
being
a
greater
crime
than
that
,
that
it
becomes
a
duty
to
such
a
one
.
But
hold
,
say
they
of
the
Church
of
Rome
to
S.
Paul
,
this
is
only
meant
of
those
whom
the
Church
allowes
to
marry
,
but
if
the
Church
once
forbid
it
to
any
they
are
not
to
marry
,
let
their
case
be
what
it
will
.
Here
then
lyes
the
dispute
between
S.
Paul
and
them
;
S.
Paul
saith
,
to
avoid
fornication
a
man
ought
to
marry
;
they
say
,
that
to
marry
after
the
prohibition
of
the
Church
is
worse
than
Fornication
:
S.
Paul
might
it
may
be
ask
,
what
authority
their
Church
had
to
determin
contrary
to
what
he
had
done
in
this
case
;
Or
men
to
make
vows
,
against
the
most
proper
remedy
of
some
of
the
Infirmities
of
humane
nature
,
and
which
God
hath
not
promised
to
any
to
keep
them
from
:
If
obedience
to
the
Church
be
indisputable
,
it
is
only
in
such
things
which
God
hath
not
antecedently
determin'd
by
his
own
Law
;
but
in
the
case
between
marriage
and
fornication
God
himself
hath
given
a
Law
before
hand
,
which
no
Church
in
the
world
can
reverse
.
And
however
indifferent
a
thing
in
the
general
it
be
to
marry
or
not
,
yet
when
it
comes
to
that
point
,
either
marriage
or
Fornication
,
I
wonder
at
the
confidence
of
any
,
who
dare
upon
any
account
whatsoever
,
make
marriage
a
greater
crime
than
Fornication
.
But
,
he
saith
,
it
seems
strange
to
them
who
either
cannot
or
will
not
take
the
word
of
Christ
,
that
is
his
counsel
of
chastity
,
that
marriage
in
a
Priest
should
be
a
greater
sin
than
Fornication
.
It
doth
,
I
assure
you
seem
strange
to
us
,
because
we
are
desirous
to
keep
the
Commands
of
Christ
,
and
we
are
sure
marriage
is
against
none
of
them
,
but
Fornication
is
.
Doth
that
man
take
Christs
counsel
of
chastity
,
that
rather
chooses
to
commit
Fornication
than
marry
?
What
admirable
chastity
is
that
?
and
what
a
beastly
institution
must
marriage
be
,
if
Fornication
be
a
less
crime
than
that
?
But
what
a
reflection
is
this
the
mean
while
,
on
the
author
of
it
,
and
that
state
of
innocency
and
purity
wherein
it
was
first
appointed
:
They
must
needs
think
themselves
very
holy
men
,
who
look
on
that
state
as
too
impure
for
them
,
which
was
allotted
to
man
in
his
greatest
Innocency
.
But
although
the
first
Ages
of
the
Christian
Church
were
so
full
of
hardship
and
difficulties
,
that
if
ever
it
should
have
been
required
of
the
Governours
of
the
Church
to
have
been
above
this
state
,
it
should
have
been
at
that
time
;
yet
we
find
no
such
thing
in
the
Apostolical
times
or
afterwards
,
when
the
necessities
of
affairs
would
most
have
required
it
.
But
when
the
Christian
Church
came
to
have
settlement
in
the
world
,
and
by
degrees
persons
were
fixed
with
endowments
to
particular
places
,
and
some
care
of
affaires
of
the
world
was
necessarily
joyned
with
those
of
the
Church
;
there
was
far
less
reason
to
make
such
a
prohibition
of
marriage
to
the
Clergy
than
ever
was
before
.
And
the
scandals
were
so
abominable
where
those
restraints
were
most
in
force
,
that
on
that
very
account
the
wisest
men
(
though
as
fond
as
any
of
the
Churches
authority
)
thought
there
was
more
reason
to
give
liberty
to
Priests
to
marry
,
than
ever
there
had
been
to
restrain
them
from
it
.
I
am
not
bound
to
defend
all
the
extravagant
and
indiscreet
passages
which
fell
from
some
of
the
Fathers
concerning
marriage
;
but
I
am
sure
the
Church
preserved
her
liberty
in
it
notwithstanding
them
,
as
I
might
easily
prove
if
it
were
suitable
to
my
present
designe
.
And
S.
Cyprian
speaking
of
those
Virgins
,
that
it
were
better
for
them
to
marry
,
than
to
fall
into
bell
by
their
sins
,
when
they
either
will
not
or
cannot
keep
their
promise
;
the
same
thing
is
said
by
S.
Augustin
,
ad
Demetriadem
as
Bishop
Iewel
hath
long
since
proved
;
Two
things
he
objects
to
prove
marriage
worse
than
fornication
after
a
vow
of
continency
;
Jewels
defense
of
the
Apology
part.
2.
p.
174.
one
from
the
authority
of
S.
Paul
,
who
saith
the
younger
Widdows
that
marry
after
the
dedicating
themselves
to
the
service
of
the
Church
,
doe
incurre
damnation
,
because
by
so
doing
they
made
void
their
first
faith
,
i.
e.
as
the
Fathers
expound
it
,
the
vow
they
had
made
.
But
doth
he
really
think
,
that
they
did
not
break
their
first
faith
and
incurre
damnation
by
Fornication
as
well
as
by
Marrying
?
If
they
did
,
how
can
this
prove
marriage
worse
than
Fornication
?
I
grant
,
that
by
their
first
faith
hath
been
understood
the
promise
made
to
the
Church
,
and
who
denies
the
breach
of
promise
to
be
a
bad
and
scandalous
thing
,
which
is
that
S.
Paul
means
by
damnation
;
and
is
not
Fornication
much
more
so
,
where
a
thing
in
it self
evil
is
committed
besides
the
breach
of
the
promise
?
Can
any
one
think
that
is
not
more
waxing
wanton
against
Christ
,
than
meer
marrying
is
?
Therefore
S.
Paul
would
have
the
younger
Women
to
marry
and
not
make
any
such
promises
;
that
were
60.
years
of
ages
,
the
104.
Cannon
of
the
4.
Council
of
Carthage
as
it
is
called
;
but
he
might
have
found
in
Iustellus
his
preface
to
the
Codex
Canonum
Ecclesiae
Africanae
;
this
4.
Council
of
Carthage
is
of
no
Authority
at
all
;
and
we
need
not
be
concerned
for
any
Canon
contained
therein
,
which
is
not
in
the
Code
of
the
African
Church
as
this
is
not
;
but
seems
taken
out
of
some
Decretals
of
the
Popes
,
as
will
appear
by
comparing
the
101.
Canon
in
the
Collection
of
Cresconius
with
the
104.
of
this
Council
.
And
it
would
be
very
strange
if
S.
Augustin
were
present
in
this
Council
,
that
he
should
herein
oppose
what
he
had
said
elsewhere
;
for
he
determins
,
that
the
marrying
again
of
the
widdows
that
had
vowed
continuance
in
that
state
was
no
Adultery
,
but
a
lawful
marriage
;
and
that
husband
and
wife
ought
not
to
be
separated
from
each
other
upon
such
marriages
,
saith
he
,
that
which
the
Apostle
condemns
in
them
,
is
not
so
much
their
marrying
as
their
will
to
marry
whether
they
doe
or
no
,
whereby
they
break
their
first
faith
,
So
that
it
is
not
marriage
but
lust
which
the
Apostle
condemns
;
from
whence
it
appears
that
S.
Austin
could
never
,
if
he
spake
consonantly
to
himself
,
condemn
marriage
after
a
vow
of
continency
to
be
worse
than
Fornication
.
Indeed
,
he
saith
,
that
this
falling
from
that
holy
chastity
which
was
vowed
to
God
,
may
in
some
sense
be
said
to
be
worse
than
Adultery
;
but
he
never
imagined
such
a
construction
could
be
made
of
his
words
,
as
though
the
act
of
Fornication
were
not
a
greater
falling
from
it
,
than
meer
marriage
could
be
.
So
much
shall
suffice
for
the
Instances
produced
in
the
Roman
Church
,
of
such
things
which
tend
to
obstruct
a
good
life
and
devotion
.
§
.
14.
The
3.
argument
I
used
to
prove
the
danger
a
person
runs
of
his
salvation
in
the
communion
of
the
Roman
Church
,
it
exposeth
the
faith
of
Christians
to
so
great
uncertainties
;
which
he
looks
on
as
a
strange
charge
from
the
Pen
of
a
Protestant
.
As
strange
as
it
is
,
I
have
at
large
proved
it
true
in
a
full
examination
of
the
whole
Controversie
of
the
Resolution
of
faith
between
us
and
them
;
part.
1.
ch.
5.
6.
7.
8
9.
to
which
I
expect
a
particular
Answer
before
this
charge
be
renewed
again
.
To
which
I
must
refer
him
for
the
main
proof
of
it
,
and
shall
here
subjoyn
only
short
replyes
to
his
Answers
;
or
references
to
what
is
fully
answered
already
.
1.
His
distinction
of
the
authority
of
the
Scripture
in
it self
and
to
us
,
signifies
nothing
;
for
when
we
enquire
into
the
proofs
of
the
Authority
of
Scripture
,
it
can
be
understood
no
otherwise
than
in
respect
to
us
;
and
if
the
Scriptures
Authority
as
to
us
is
to
be
proved
by
the
Church
,
and
the
Churches
Authority
as
to
us
to
be
prowed
by
the
Scripture
,
the
difficulty
is
not
in
the
least
avoided
by
that
distinction
.
And
as
little
to
the
purpose
is
the
other
,
that
it
is
only
an
argument
ad
hominem
,
to
prove
the
Infallibility
of
the
Church
from
Scriptures
,
for
I
would
fain
know
upon
what
other
grounds
they
build
their
own
belief
of
the
Churches
Infallibility
than
on
the
Promises
of
Christ
in
the
Scripture
?
These
are
miserable
evasions
and
nothing
else
.
For
the
trite
saying
of
S.
Austin
,
that
he
would
not
believe
the
Gospel
,
&c.
I
have
at
large
proved
that
the
meaning
of
it
is
no
more
than
that
the
Testimony
of
the
Vniversal
Church
from
the
Apostles
times
is
the
best
way
to
prove
the
particular
books
of
Scripture
,
be
authentical
and
cannot
be
understood
of
the
Infallibility
of
the
present
Church
;
and
that
the
testimony
of
some
few
persons
as
the
Manichees
were
was
not
to
be
taken
in
opposition
to
the
whole
Christian
Church
.
Which
is
a
thing
we
as
much
contend
for
as
they
;
but
is
far
enough
from
making
the
Infallibility
of
our
faith
,
to
depend
on
the
Authority
of
the
present
Church
;
which
we
say
is
the
way
to
overthrow
all
certainty
of
faith
to
any
considering
man
.
2.
To
that
of
overthrowing
the
certainty
of
sense
in
the
doctrine
of
transubstantiation
;
he
saith
,
that
divine
revelation
ought
to
be
believed
against
the
evidence
of
sense
.
To
which
I
answer
(
1.
)
that
divine
revelation
in
matters
not
capable
of
being
judged
by
our
senses
,
is
to
be
believed
notwithstanding
any
argument
can
be
drawn
from
sensible
experiments
against
it
;
as
in
the
belief
of
God
,
the
doctrine
of
the
Trinity
,
the
future
state
of
the
soul
,
&c.
(
2.
)
that
in
the
proper
objects
of
sense
to
suppose
a
Revelation
contrary
to
the
evidence
of
sense
,
is
to
overthrow
all
certainty
of
faith
where
the
matters
to
be
believed
depend
upon
matters
of
fact
.
As
for
Instance
,
the
truth
of
the
whole
Christian
doctrine
depends
upon
the
truth
of
Christs
resurrection
from
the
dead
:
if
sense
be
not
here
to
be
believed
in
a
proper
object
of
it
,
what
assurance
can
we
have
that
the
Apostles
were
not
deceived
,
when
they
said
they
saw
Christ
after
he
was
risen
?
If
it
be
said
there
was
no
revelation
against
sense
in
that
case
:
that
doth
not
take
off
the
difficulty
,
for
the
reason
why
I
am
to
believe
revelation
at
any
time
against
sense
must
be
,
because
sense
may
be
deceived
,
but
revelation
cannot
;
but
if
I
yield
to
that
principle
that
sense
may
be
deceived
in
its
most
proper
object
,
we
can
have
no
infallible
certainty
by
sense
at
all
,
and
consequently
not
in
that
point
,
that
Christ
is
risen
from
the
dead
.
If
it
be
said
,
that
sense
cannot
be
deceived
,
where
there
is
no
revelation
against
it
:
I
desire
to
know
how
it
comes
to
be
deceived
supposing
a
revelation
contrary
to
it
?
Doth
God
impose
upon
our
senses
at
that
time
?
then
he
plainly
deceives
us
;
is
it
by
telling
us
we
ought
to
believe
more
than
we
see
?
that
we
deny
not
:
but
we
desire
only
to
believe
according
to
our
senses
in
what
we
doe
see
;
as
what
we
see
to
be
bread
,
that
is
bread
;
that
what
the
Apostles
saw
to
be
the
body
of
Christ
was
the
body
of
Christ
really
,
and
substantially
,
and
not
meerly
the
accidents
of
a
body
.
Besides
,
if
revelation
is
to
be
believed
against
sense
;
then
either
that
revelation
is
conveyed
immediately
to
our
minds
,
which
is
to
make
every
one
a
Prophet
that
believes
transubstantiation
;
or
mediately
by
our
senses
,
as
in
those
words
this
is
my
body
:
if
so
,
than
I
am
to
believe
this
revelation
by
my
senses
,
and
believing
this
revelation
,
I
am
not
to
believe
my
senses
:
which
is
an
excellent
way
of
making
faith
certain
.
All
this
on
supposition
there
were
a
revelation
in
this
case
,
which
is
not
only
false
,
but
if
it
were
true
would
overthrow
the
certainty
of
faith
.
3.
To
that
I
objected
,
as
to
their
denying
to
men
the
use
of
their
judgement
and
reason
as
to
the
matters
of
faith
proposed
by
a
Church
,
when
they
must
use
it
in
the
choice
of
a
Church
;
he
answers
,
that
this
cannot
expose
faith
to
any
uncertainty
,
because
it
is
only
preferring
the
Churches
judgement
before
our
own
:
but
he
doth
not
seem
to
understand
the
force
of
my
objection
which
lay
in
this
.
Every
one
must
use
his
own
judgement
and
reason
in
the
choice
of
the
Church
he
is
to
rely
upon
;
is
he
certain
in
this
or
not
?
if
he
be
uncertain
,
all
that
he
receives
on
the
Authority
of
that
Church
must
be
uncertain
too
:
if
the
use
of
reason
be
certain
,
then
how
comes
the
Authority
of
a
Church
to
be
a
necessary
means
of
certainty
in
matters
of
faith
?
And
they
who
condemn
the
use
of
a
mans
reason
and
judgement
in
Religion
must
overthrow
all
certainty
on
their
own
grounds
,
since
the
choice
of
his
Infallible
Guide
must
depend
upon
it
.
Now
he
understands
my
argument
better
,
he
may
know
better
how
to
answer
it
:
but
I
assure
him
I
meant
no
such
thing
by
the
use
of
reason
,
as
he
supposes
I
would
have
,
which
is
to
believe
nothing
,
but
what
my
reason
can
comprehend
;
for
I
believe
an
Infinite
Being
,
and
all
the
Doctrines
revealed
by
it
in
Holy
Scriptures
,
although
I
cannot
reconcile
all
particulars
concerning
them
to
those
conceptions
we
call
reason
.
But
therefore
to
argue
against
the
use
of
mens
judgements
in
matters
of
faith
,
and
the
grounds
of
believing
,
is
to
dispute
against
that
,
which
all
wise
men
ever
did
,
and
will
do
to
the
worlds
end
.
4.
I
proved
they
made
faith
uncertain
,
by
making
the
Churches
power
to
extend
to
the
making
new
articles
of
faith
.
This
he
grants
to
be
to
the
purpose
,
if
it
were
true
:
but
he
saith
,
the
Church
never
owned
any
such
power
in
her
General
Councils
,
(
which
doth
not
hinder
but
that
the
Heads
of
their
Church
have
pretended
to
it
and
in
case
it
be
disputable
among
them
,
whether
the
Pope
be
not
infallible
,
that
unavoidably
leaves
faith
at
uncertainties
.
)
Yet
he
yields
what
I
contend
for
,
which
is
,
that
it
is
in
the
Churches
Power
to
make
that
necessary
to
be
believed
which
was
not
so
before
:
for
whether
it
be
by
inventing
new
Articles
,
or
declaring
more
explicitely
the
Truths
not
contained
in
Scripture
and
Tradition
;
it
is
all
one
to
my
purpose
,
as
long
as
men
might
be
saved
without
believing
them
before
and
cannot
afterwards
;
which
is
to
make
the
conditions
of
salvation
mutable
according
to
the
pleasure
of
the
Church
;
which
is
the
greatest
inconveniency
of
inventing
new
doctrines
.
5.
I
shewed
,
they
made
faith
uncertain
by
pretending
to
infallibility
in
determining
Controversies
,
and
yet
not
using
it
to
determine
those
which
are
on
foot
among
themselves
.
The
force
of
the
argument
did
not
lye
in
this
as
he
imagines
,
as
though
faith
could
not
be
certain
,
unless
all
controversies
were
determined
,
which
was
far
from
my
thoughts
,
but
that
pretending
there
can
be
no
faith
without
infallibility
in
their
Church
to
end
Controversies
,
they
should
give
such
great
occasion
to
suspect
that
they
did
not
believe
themselves
by
imploying
that
Infallibility
in
ending
the
great
Controversies
among
themselves
;
of
which
I
have
spoken
already
,
and
to
this
he
gives
no
answer
at
all
.
Thus
much
in
Vindication
of
the
third
Argument
,
I
made
use
of
to
prove
,
that
all
those
who
are
in
the
Communion
of
the
Roman
Church
,
do
run
so
great
a
hazard
of
their
salvation
,
that
none
who
have
a
care
of
their
souls
ought
to
embrace
or
continue
in
it
.
§
.
15.
I
now
come
to
the
third
answer
to
the
first
Question
,
that
a
Protestant
leaving
the
Communion
of
our
Church
,
doth
incurre
a
greater
guilt
,
than
one
who
was
bred
up
in
the
communion
of
the
Church
of
Rome
,
and
continues
therein
by
invincible
Ignorance
,
and
therefore
cannot
equally
be
saved
with
such
a
one
.
Three
things
he
objects
against
this
Answer
.
1.
That
this
makes
them
both
damned
,
though
unequally
,
because
the
Converted
Catholick
more
deeply
than
he
that
was
bred
so
.
2.
That
this
reflects
as
much
upon
St.
Austin
as
them
,
who
rejected
the
Communion
of
the
Manichees
,
and
embraced
that
of
the
Church
of
Rome
upon
their
grounds
.
3.
That
it
is
contrary
to
our
distinction
of
points
fundamental
and
not
fundamental
.
To
which
I
Reply
:
1.
That
the
design
of
my
Answer
was
not
to
pass
the
sentence
of
damnation
on
all
who
dye
in
the
communion
of
the
Roman
Church
;
but
to
shew
that
they
who
forsook
a
better
Church
for
it
do
incurre
greater
guils
,
than
those
who
are
alwayes
bred
up
in
it
and
live
and
dye
in
the
belief
of
its
being
the
true
Church
,
and
therefore
are
not
in
an
equal
capacity
of
salvation
with
them
.
I
shall
make
my
meaning
more
plain
by
a
parallel
Instance
or
two
;
many
in
the
Church
of
Rome
have
asserted
the
possibility
of
the
Salvation
of
Heathens
(
though
some
Bigots
have
denyed
it
to
Protestants
)
suppose
this
question
were
put
concerning
two
persons
:
Whether
a
Christian
having
the
same
motives
to
become
a
Heathen
,
which
one
bred
and
born
and
well
grounded
in
Heathenism
hath
to
remain
in
it
,
may
not
equally
be
saved
in
the
profession
of
it
?
and
a
third
person
should
answer
,
that
a
Christian
leaving
the
communion
of
the
Christian
Church
doth
incurre
a
greater
guilt
,
than
one
who
was
bred
up
in
Heathenism
and
continues
therein
by
invincible
Ignorance
:
doth
this
answer
imply
that
they
must
both
be
damned
though
equally
?
or
rather
doth
it
not
yield
a
greater
possibility
of
salvation
to
one
than
to
the
other
?
Or
suppose
,
(
to
come
nearer
our
case
)
the
question
were
put
,
concerning
one
that
revolted
from
the
Church
of
Iudah
to
the
ten
Tribes
,
(
which
were
guilty
of
Idolatry
,
though
not
of
the
highest
kind
,
)
whether
he
were
equally
capable
of
salvation
with
one
who
was
bred
up
in
the
communion
of
the
Church
of
Israel
all
his
dayes
?
I
should
make
no
question
to
pronounce
his
condition
more
dangerous
than
the
other
;
&
yet
not
therein
damn
them
both
,
but
only
imply
that
it
was
much
harder
for
to
escape
than
the
other
.
For
he
that
was
bred
up
in
the
Church
of
Israel
,
believing
it
was
the
true
God
he
served
,
and
in
a
right
manner
,
and
looking
on
the
Church
of
Iudah
as
a
Schismatical
Church
,
and
seeing
the
greater
number
of
Tribes
on
their
side
,
and
wanting
that
instruction
which
was
in
the
Church
of
Iudah
,
might
in
the
sincerity
of
his
heart
serve
God
in
a
false
way
,
and
pray
to
him
to
pardon
all
his
errours
and
corruptions
,
and
have
a
general
repentance
of
all
sins
,
though
not
particularly
convinced
of
the
Idolatry
of
the
ten
Tribes
,
I
dare
not
say
,
but
God
will
accept
of
such
a
one
that
thus
fears
God
and
works
Righteousness
in
the
simplicity
of
his
heart
:
but
I
cannot
say
the
same
of
one
who
revolts
from
Iudah
,
where
the
true
God
was
worshipped
in
a
true
manner
,
where
he
had
sufficient
means
of
instruction
,
and
either
wilful
Ignorance
,
or
temporal
ends
,
or
unreasonable
prejudices
makes
him
deliberately
choose
a
worse
and
more
impure
Church
before
a
better
,
for
that
very
sin
makes
his
case
much
more
dangerous
than
the
other
.
Our
business
is
not
to
enquire
into
the
salvation
or
damnation
of
any
particular
persons
;
for
that
depends
upon
so
many
circumstances
as
to
the
aggravation
or
extenuation
of
their
faults
,
the
nature
and
sincerity
of
their
repentance
,
the
integrity
and
simplicity
of
their
minds
;
which
none
but
God
himself
can
know
:
but
to
find
out
the
truest
way
to
salvation
,
and
to
reject
whatever
Church
requires
that
which
is
in
it self
sinful
;
for
though
God
may
pardon
those
who
live
in
it
in
the
simplicity
of
their
minds
,
yet
their
hopes
lying
in
their
Ignorance
and
repentance
,
none
who
have
a
care
of
their
souls
dare
venture
themselves
in
so
hazardous
a
state
.
Setting
aside
then
the
consideration
of
the
danger
common
to
both
,
I
say
the
case
of
a
Revolter
from
us
to
the
Church
of
Rome
is
much
worse
than
of
one
who
was
alwayes
bred
up
in
it
,
because
he
might
far
more
easily
understand
the
danger
he
runs
into
,
and
wilfull
Ignorance
only
keeps
him
from
it
,
and
he
doth
upon
deliberation
choose
a
state
of
infinite
hazard
before
one
of
the
greatest
safety
.
2.
This
doth
not
reflect
on
St.
Austin
or
the
Church
in
his
time
,
which
was
as
far
different
from
theirs
as
the
Churches
of
Iudah
and
Israel
were
from
each
other
:
neither
can
it
destroy
the
distinction
of
Fundamentals
and
not
Fundamentals
,
for
the
possibility
of
salvation
allowed
to
any
in
their
Church
is
built
upon
the
supposition
that
they
have
all
that
is
fundamentally
necessary
in
order
to
it
,
though
there
are
many
dangerous
errours
and
corruptions
in
that
Church
whose
communion
they
live
in
.
§
.
16.
The
Answers
to
the
first
Question
being
thus
vindicated
;
that
he
agrees
so
far
with
me
,
that
every
Christian
is
bound
to
choose
the
communion
of
the
purest
Church
.
But
which
that
Church
is
must
be
seen
by
the
grounds
it
brings
to
prove
the
doctrines
it
teaches
,
to
have
been
delivered
by
Christ
and
his
Apostles
.
And
to
be
even
with
him
,
I
thus
far
agree
with
him
in
the
way
of
proof
of
a
Churches
purity
,
viz.
by
agreement
with
the
doctrine
of
Christ
and
his
Apostles
;
and
that
that
Church
is
to
be
judged
purest
which
shews
the
greatest
evidence
of
that
consent
;
and
that
every
one
is
bound
to
enquire
which
Church
hath
the
strongest
Motives
for
it
and
to
embrace
the
communion
of
it
.
Being
thus
far
agreed
,
I
must
now
enquire
into
what
motives
he
offers
on
behalf
of
their
Church
;
and
what
method
he
prescribes
for
delivering
ours
.
For
the
former
,
he
produces
a
large
Catalogue
of
Catholick
Motives
(
as
he
calls
them
)
in
the
words
of
Dr.
Taylour
,
Liberty
of
Prophecy
,
Sect.
20.
And
I
do
not
know
a
better
way
of
answering
them
,
than
in
the
words
of
the
same
eminent
and
learned
Person
,
which
he
uses
upon
a
like
occasion
to
his
demonstrating
Friend
I.
S.
But
now
in
my
Conscience
,
I.
S.
be
unthankful
,
yet
the
Weapons
themselves
are
but
wooden
Daggers
,
intended
only
to
represent
how
the
poor
men
are
couzened
by
themselves
,
and
that
under
fair
and
fraudulent
pretences
even
pious
well
meaning
men
,
men
wise
enough
in
other
things
may
be
abused
.
And
though
what
I
said
,
was
but
tinsel
and
pretence
,
imagery
and
whipt
Cream
,
yet
I
could
not
be
blamed
to
use
no
better
than
the
best
their
cause
could
bear
:
yet
if
that
be
the
best
they
have
to
say
for
themselves
,
their
probabilities
will
be
soon
out-ballanced
by
one
Scripture-testimony
urged
by
Protestants
,
and
thou
shalt
not
Worship
any
graven
Images
will
out-weigh
all
the
best
and
fairest
imaginations
of
their
Church
.
—
But
then
I.
S.
might
,
if
he
had
pleased
,
have
considered
,
that
I
did
not
intend
to
make
that
harangue
to
represent
that
the
Roman
Religion
had
probabilities
of
being
true
,
but
probabilities
that
the
Religion
might
be
tolerated
,
or
might
be
endured
:
and
if
I
was
deceived
it
was
but
a
well
meant
errour
,
hereafter
they
shall
speak
for
themselves
,
only
for
their
comfort
,
this
they
might
have
also
observed
in
that
Book
,
that
there
is
not
half
so
much
excuse
for
the
Papists
,
as
there
is
for
the
Anabaptists
,
and
yet
it
was
but
an
excuse
at
the
best
.
But
since
from
me
,
saith
he
,
they
borrow
their
light
Armour
,
which
is
not
Pistol-proof
;
from
me
if
they
please
they
may
borrow
a
remedy
to
undeceive
them
,
and
that
in
the
same
kind
and
way
of
arguing
;
for
which
he
referrs
to
a
letter
written
by
him
to
a
Gentlewoman
seduced
to
the
Church
of
Rome
;
out
of
which
I
shall
transcribe
so
much
as
may
over-ballance
the
probabilities
produced
elsewhere
by
him
.
After
directions
given
rather
to
enquire
what
her
Religion
is
than
what
her
Church
is
,
V.
Mary
with
burning
Incense
and
Candles
to
her
,
and
you
give
her
presents
which
by
the
consent
of
all
Nations
used
to
be
esteemed
a
Worship
peculiar
to
God
,
and
it
is
the
same
thing
which
was
condemned
in
the
Collyridians
,
who
offered
a
Cake
to
the
V.
Mary
.
A
Candle
and
a
Cake
make
no
difference
in
the
Worship
;
and
your
joyning
God
and
the
Saints
is
like
the
device
of
them
that
fought
for
King
and
Parliament
,
the
latter
destroys
the
former
.
To
which
he
subjoynes
,
that
the
points
of
difference
between
us
and
the
Church
of
Rome
,
are
such
as
do
evidently
serve
the
ends
of
Covetousness
and
Ambition
in
them
:
and
that
very
many
of
her
Doctrines
are
very
ill
Friends
to
a
good
life
,
and
that
our
Religion
is
incomparably
beyond
theirs
in
point
of
safety
:
as
in
point
of
Praying
to
God
alone
and
without
Images
,
relying
on
God
as
infallible
,
which
are
surely
lawful
;
but
it
is
at
least
hugely
disputable
and
not
at
all
certain
that
any
man
or
society
of
men
can
be
infallible
,
that
we
may
put
our
trust
in
Saints
,
or
Worship
Images
,
&c.
From
whence
he
concludes
;
So
that
unless
you
mean
to
preferr
a
danger
before
safety
,
temptation
to
unholiness
before
a
severe
and
holy
Religion
,
unless
you
mean
to
lose
the
benefit
of
yours
prayers
by
praying
what
you
perceive
not
,
and
the
benefit
of
the
Sacrament
in
great
degrees
by
falling
from
Christs
Institution
,
and
taking
half
instead
of
all
;
unless
you
desire
to
provoke
God
to
jealousie
by
Images
,
and
man
to
jealousie
in
professing
a
Religion
in
which
you
may
in
many
cases
have
leave
to
forfeit
your
faith
and
lawful
trust
;
unless
you
will
choose
a
Catechism
without
the
second
Commandment
,
and
a
faith
that
grows
bigger
or
lesser
as
men
please
,
and
a
hope
that
in
many
degrees
relyes
on
men
and
vain
confidences
,
and
a
Charity
that
damns
all
the
world
but
your selves
,
unless
you
will
do
all
this
,
that
is
,
suffer
an
abuse
in
your
Prayers
,
in
the
Sacrament
,
in
the
commandments
,
in
faith
,
in
hope
,
in
Charity
,
in
the
Communion
of
Saints
,
and
your
duty
to
your
Supream
,
you
must
return
to
the
bosome
of
your
Mother
the
Church
of
England
,
and
I
doubt
not
but
you
will
find
the
comfort
of
it
in
all
your
life
,
and
in
the
day
of
your
death
,
and
in
the
day
of
Judgement
.
Thus
far
that
excellent
person
,
and
I
leave
you
now
to
judge
between
the
Motives
on
both
sides
,
as
they
are
laid
down
by
him
whom
my
Adversary
appeals
to
,
and
I
must
thank
him
for
the
kindness
of
mentioning
him
against
me
,
without
which
I
had
wanted
so
good
a
representation
of
the
Motives
of
either
side
,
and
so
full
an
Answer
to
the
pretences
brought
for
the
Church
of
Rome
.
The
other
Motives
which
he
adds
of
Fathers
,
Councils
and
Tradition
,
he
knows
are
utterly
denyed
by
us
;
and
I
wonder
he
should
insist
upon
them
,
since
in
the
matters
of
our
debate
,
Antiquity
is
so
evidently
of
our
side
,
as
against
Worship
of
Images
and
Saints
,
against
Purgatory
,
Transubstantiation
,
Prayers
in
an
unknown
tongue
,
and
he
thinks
it
no
great
matter
to
allow
us
a
thousand
years
against
communion
in
one
kind
;
and
yet
all
this
while
Scripture
,
Fathers
,
Councils
,
and
Tradition
are
all
on
their
side
.
For
the
testimony
of
the
present
Church
;
we
deny
that
S.
Austin
speaks
of
it
as
of
it self
sufficient
;
and
though
he
did
,
that
concerns
not
the
Roman
Church
any
more
than
other
parts
of
the
Catholick
Church
;
and
he
may
assoon
prove
Tyber
to
be
the
Ocean
,
or
S.
Peters
at
Rome
to
have
been
before
the
Temple
at
Hierusalem
,
as
prove
the
Roman
Church
to
be
the
Catholick
Church
,
or
the
Mother
of
all
others
.
§
.
17.
But
I
must
conclude
,
the
method
he
prescribes
to
you
for
satisfaction
from
me
;
which
is
not
to
meddle
with
particular
disputes
,
(
which
we
know
very
well
the
reason
of
)
but
to
call
upon
me
for
a
Catalogue
of
our
grounds
,
and
to
bring
things
to
Grounds
and
Principles
(
as
they
have
learnt
to
Cant
of
late
)
and
then
,
he
saith
,
Controversie
will
soon
be
at
an
end
.
I
should
be
glad
to
see
it
so
;
notwithstanding
his
Friend
I.
S.
accounts
it
so
noble
a
Science
,
unless
he
hath
changed
his
mind
,
since
for
so
many
years
now
,
he
hath
failed
in
the
Defence
of
his
Demonstrations
.
But
to
satisfie
the
men
of
Principles
,
and
to
let
them
see
we
can
do
more
than
find
fault
with
their
Religion
,
I
shall
give
an
account
of
the
faith
of
Protestants
in
the
way
of
Principles
;
and
of
the
reason
of
our
rejecting
their
impositions
,
which
is
all
we
can
understand
by
Negative
Points
;
and
if
we
can
give
an
account
of
the
Christian
faith
independently
on
their
Churches
Authority
and
Infallibility
it
evidently
follows
that
cannot
be
the
foundation
of
faith
;
and
so
we
may
be
very
good
Christians
without
having
any
thing
to
do
with
the
Church
of
Rome
.
And
I
know
no
other
Answer
necessary
,
not
only
to
this
present
demand
,
but
to
a
Book
called
Protestants
without
Principles
,
the
falsity
of
which
will
appear
by
what
follows
.
Principles
Agreed
on
both
sides
.
1.
THat
there
is
a
God
from
whom
man
,
and
all
other
Creatures
had
their
Being
.
2.
That
the
notion
of
God
doth
imply
that
he
is
a
Being
absolutely
perfect
,
and
therefore
Justice
,
Goodness
,
Wisdom
,
and
Truth
must
be
in
him
to
the
highest
degree
of
perfection
.
3.
That
man
receiving
his
Being
from
God
,
is
thereby
bound
to
obey
his
will
,
and
consequently
is
lyable
to
punishment
in
case
of
disobedience
.
4.
That
in
order
to
mans
obeying
the
will
of
God
,
it
is
necessary
that
he
know
what
it
is
;
for
which
some
manifestation
of
the
will
of
God
is
necessary
,
both
that
man
may
know
what
he
hath
to
do
,
and
that
God
may
justly
punish
him
if
he
do
it
not
.
5.
Whatever
God
reveals
to
man
is
infallibly
true
,
and
being
intended
for
the
rule
of
mans
obedience
may
be
certainly
known
to
be
his
Will.
6.
God
cannot
act
contrary
to
those
essential
Attributes
of
Justice
,
Wisdom
,
Goodness
and
Truth
in
any
way
which
he
makes
choice
of
,
to
make
known
his
will
unto
man
by
.
These
thing
being
agreed
on
both
sides
,
we
are
now
to
inquire
into
the
particular
wayes
which
God
hath
made
choice
of
for
revealing
his
will
to
mankind
.
1.
AN
entire
obedience
to
the
will
of
God
being
agreed
,
to
be
the
condition
of
mans
happiness
no
other
way
of
Revelation
is
in
it self
necessary
,
to
that
end
,
than
such
whereby
man
may
know
what
the
will
of
God
is
.
2.
Man
being
framed
a
rational
Creature
,
capable
of
reflecting
upon
himself
,
may
antecedently
to
any
external
Revelation
,
certainly
know
the
Being
of
God
,
and
his
dependence
upon
him
;
and
those
things
which
are
naturally
pleasing
unto
him
,
else
there
could
be
no
such
thing
as
a
Law
of
Nature
,
or
any
principles
of
Natural
Religion
.
3.
All
supernatural
and
external
Revelation
,
must
suppose
the
truth
of
natural
Religion
;
for
unless
we
be
antecedently
certain
that
there
is
a
God
,
and
that
we
are
capable
of
knowing
him
,
it
is
impossible
to
be
certain
that
God
hath
revealed
his
will
to
us
by
any
supernatural
means
.
4.
Nothing
ought
to
be
admitted
for
Divine
Revelation
which
overthrows
the
certainty
of
those
Principles
which
must
be
antecedently
supposed
to
all
Divine
Revelation
.
For
that
were
to
overthrow
the
means
whereby
we
are
to
Judge
concerning
the
truth
of
any
Divine
Revelation
.
5.
There
can
be
no
other
means
imagined
,
whereby
we
are
to
judge
of
the
truth
of
Divine
Revelation
,
but
a
Faculty
in
us
of
discerning
truth
and
falshood
in
matters
proposed
to
our
belief
,
which
if
we
do
not
exercise
in
Judging
the
truth
of
Divine
Revelation
,
we
must
be
imposed
upon
by
every
thing
which
pretends
to
be
so
.
6.
The
pretence
of
Infallibility
in
any
person
or
Society
of
men
,
must
be
Judged
in
the
same
way
,
that
the
truth
of
a
Divine
Revelation
is
,
for
that
Infallibility
being
challenged
by
vertue
of
a
supernatural
assistance
,
and
for
that
end
to
assure
men
what
the
will
of
God
is
,
the
same
means
must
be
used
for
the
trial
of
that
,
as
for
any
other
supernatural
way
of
Gods
making
known
his
Will
to
men
.
7.
It
being
in
the
power
of
God
to
make
choice
of
several
wayes
of
revealing
his
will
to
us
,
we
ought
not
to
dispute
from
the
Attributes
of
God
the
necessity
of
one
particular
way
to
the
Exclusion
of
all
others
,
but
we
ought
to
enquire
what
way
God
himself
hath
chosen
:
and
whatever
he
hath
done
,
we
are
sure
cannot
be
repugnant
to
Infinite
Justice
,
Wisdome
,
Goodness
,
and
Truth
.
8.
Whatever
way
is
capable
of
certainly
conveying
the
will
of
God
to
us
,
may
be
made
choice
of
by
him
for
the
means
of
making
known
his
will
in
order
to
the
happiness
of
mankind
;
so
that
no
Argument
can
be
sufficient
a
priori
to
prove
,
that
God
cannot
choose
any
particular
way
to
reveal
his
mind
by
,
but
such
which
evidently
proves
the
insufficiency
of
that
means
for
conveying
the
Will
of
God
to
us
.
9.
There
are
several
wayes
conceivable
by
us
,
how
God
may
make
known
his
Will
to
us
,
either
by
immediate
voice
from
Heaven
,
or
inward
inspiration
to
every
particular
person
;
or
inspiring
some
to
speak
personally
to
others
,
or
assisting
them
with
an
infallible
spirit
in
Writing
such
Books
,
which
shall
contain
the
Will
of
God
for
the
Benefit
of
distant
Persons
and
future
Ages
.
10.
If
the
Will
of
God
cannot
be
sufficiently
declared
to
men
by
Writing
,
it
must
either
be
because
no
Writing
can
be
intelligible
enough
for
that
end
,
or
that
it
can
never
be
known
to
be
Written
by
men
infallibly
assisted
;
the
former
is
repugnant
to
common
sense
,
for
words
are
equally
capable
of
being
understood
,
spoken
,
or
written
,
the
latter
overthrows
the
possibility
of
the
Scriptures
being
known
to
be
the
Word
of
God
.
11.
It
is
agreed
among
all
Christians
that
although
God
in
the
first
Ages
of
the
World
did
reveal
his
mind
to
men
immediately
by
a
voice
or
secret
inspirations
,
yet
afterwards
he
did
communicate
his
mind
to
some
immediately
inspired
to
Write
his
Will
in
Books
to
be
preserved
for
the
benefit
of
future
Ages
,
and
particularly
that
these
Books
of
the
New
Testament
which
we
now
Receive
were
so
Written
by
the
Apostles
and
Disciples
of
Jesus
Christ
.
12.
Such
Writings
having
been
received
by
the
Christian
Church
of
the
first
Ages
as
Divine
and
Infallible
,
and
being
delivered
down
as
such
to
us
by
an
universal
consent
of
all
Ages
since
,
they
ought
to
be
owned
by
us
as
the
certain
rule
of
faith
;
whereby
we
are
to
Judge
what
the
Will
of
God
is
in
order
to
our
Salvation
,
unless
it
appear
with
an
evidence
equal
to
that
whereby
we
believe
those
Books
to
be
the
Word
of
God
,
that
they
were
never
intended
for
that
end
,
because
of
their
obscurity
or
imperfection
.
13.
Although
we
cannot
argue
against
any
particular
way
of
Revelation
from
the
necessary
Attributes
of
God
,
yet
such
a
way
as
writing
being
made
choice
of
by
him
,
we
may
justly
say
,
that
it
is
repugnant
to
the
nature
of
the
design
,
and
the
Wisdom
and
Goodness
of
God
to
give
infallible
assurance
to
persons
in
Writing
his
Will
,
for
the
benefit
of
Mankind
,
if
those
Writings
may
not
be
understood
by
all
persons
who
sincerely
endeavour
to
know
the
meaning
of
them
in
all
such
things
as
are
necessary
for
their
salvation
.
14.
To
suppose
the
Books
so
Written
to
be
imperfect
,
i.
e.
that
any
things
necessary
to
be
believed
or
practised
are
not
contained
in
them
,
is
either
to
charge
the
first
Author
of
them
with
fraud
,
and
not
delivering
his
whole
mind
,
or
the
Writers
with
insincerity
in
not
setting
it
down
,
and
the
whole
Christian
Church
of
the
first
Ages
with
folly
,
in
believing
the
Fulness
and
Prefection
of
the
Scriptures
in
order
to
Salvation
.
15.
These
Writings
being
owned
as
containing
in
them
the
whole
Will
of
God
so
plainly
revealed
,
that
no
sober
enquirer
can
miss
of
what
is
necessary
for
salvation
;
there
can
be
no
necessity
supposed
of
any
infallible
society
of
men
either
to
attest
or
explain
these
Writings
among
Christians
,
any
more
than
there
was
for
some
Ages
before
Christ
of
such
a
Body
of
men
among
the
Iews
,
to
attest
or
explain
to
them
the
Writings
of
Moses
or
the
Prophets
.
16.
There
can
be
no
more
intolerable
usurpation
upon
the
faith
of
Christians
,
than
for
any
Person
or
Society
of
men
to
pretend
to
an
assistance
,
as
infallible
in
what
they
propose
as
was
in
Christ
or
his
Apostles
,
without
giving
an
equal
degree
of
evidence
,
that
they
are
so
assisted
as
Christ
and
his
Apostles
did
,
viz.
by
miracles
as
great
,
publick
,
and
convincing
as
theirs
were
,
by
which
I
mean
,
such
as
are
wrought
by
those
very
persons
who
challeng
this
infallibility
,
and
with
a
design
for
the
conviction
of
those
who
doe
not
believe
it
.
17.
Nothing
can
be
more
absurd
than
to
pretend
the
necessity
of
such
an
infallible
commission
and
assistance
to
assure
us
of
the
truth
of
these
writings
,
and
to
interpret
them
,
and
at
the
same
time
to
prove
that
commission
from
those
writings
,
from
which
we
are
told
nothing
can
be
certainly
deduced
,
such
an
assistance
not
being
supposed
;
or
to
pretend
that
infallibility
in
a
body
of
men
,
is
not
as
lyable
to
doubts
and
disputes
as
in
those
books
from
whence
only
they
derive
their
infallibility
.
18.
There
can
be
no
hazard
to
any
person
in
mistaking
the
meaning
of
any
particular
place
in
those
books
,
supposing
he
use
,
the
best
means
for
understanding
them
,
comparable
to
that
which
every
one
runs
,
who
believes
any
person
or
society
of
men
to
be
infallible
who
are
not
:
for
in
this
latter
he
runs
unavoidably
into
one
great
errour
,
and
by
that
may
be
led
into
a
thousand
,
but
in
the
former
God
hath
promised
either
he
shall
not
erre
,
or
he
shall
not
be
damned
for
it
.
19.
The
assistance
which
God
hath
promised
to
those
who
sincerely
desire
to
know
his
will
,
may
give
them
greater
assurance
of
the
truth
of
what
is
contained
in
the
bookes
of
Scripture
,
than
it
is
possible
for
the
greatest
infallibility
in
any
other
persons
to
doe
,
supposing
they
have
not
such
assurance
of
their
infallibility
.
20.
No
mans
faith
can
therefore
be
infallible
meerly
because
the
Proponent
is
said
to
be
infallible
;
because
the
nature
of
Assent
doth
not
depend
upon
the
objective
infallibility
of
any
thing
without
us
,
but
is
agreeable
to
the
evidence
we
have
of
it
in
our
minds
;
for
assent
is
not
built
on
the
nature
of
things
but
their
evidence
to
us
.
21.
It
is
therefore
necessary
in
order
to
an
infallible
assent
,
that
every
particular
person
be
infallibly
assisted
in
Judging
of
the
matters
proposed
to
him
to
be
believed
,
so
that
the
ground
on
which
a
necessity
of
some
external
infallible
Proponent
is
asserted
,
must
rather
make
every
particular
person
infallible
,
if
no
divine
faith
can
be
without
an
infallible
assent
,
and
so
renders
any
other
infallibility
useless
.
22.
If
no
particular
person
be
infallible
in
the
assent
he
gives
to
matters
proposed
by
others
to
him
,
then
no
man
can
be
infallibly
sure
that
the
Church
is
infallible
;
and
so
the
Churches
infallibility
can
signifie
nothing
to
our
infallible
assurance
without
an
equal
infallibility
in
our selves
in
the
belief
of
it
.
23.
The
infallibility
of
every
particular
person
being
not
asserted
by
those
,
who
plead
for
the
infallibility
of
a
Church
,
and
the
one
rendring
the
other
useless
(
for
if
every
person
be
infallible
,
what
need
any
representative
Church
to
be
so
)
and
the
infallibility
of
a
Church
being
of
no
effect
,
if
every
person
be
not
infallible
in
the
belief
of
it
,
we
are
farther
to
inquire
what
certainty
men
may
have
in
matters
of
faith
,
supposing
no
external
proponent
to
be
infallible
.
24.
There
are
different
degrees
of
certainty
to
be
attained
according
to
the
different
degrees
of
evidence
,
and
measure
of
divine
assistance
;
but
every
Christian
by
the
use
of
his
reason
,
and
common
helps
of
Grace
may
attain
to
so
great
a
degree
of
certainty
,
from
the
convincing
arguments
of
the
Christian
Religion
and
authority
of
the
Scriptures
,
that
on
the
same
grounds
on
which
men
doubt
of
the
truth
of
them
,
they
may
as
well
doubt
of
the
truth
of
those
things
which
they
Judge
to
be
most
evident
to
sense
or
reason
.
25.
No
man
who
firmly
assents
to
any
thing
as
true
,
can
at
the
same
time
entertaine
any
suspition
of
the
falshood
of
it
,
for
that
were
to
make
him
certain
and
uncertain
of
the
same
thing
:
it
is
therefore
absurd
to
say
,
that
those
who
are
certain
of
what
they
believe
,
may
at
the
same
time
not
know
but
it
may
be
false
,
which
is
an
apparent
contradiction
and
overthrowes
any
faculty
in
us
of
judging
of
truth
or
falshood
.
26.
Whatever
necessarily
proves
a
thing
to
be
true
,
doth
at
the
same
time
prove
it
impossible
to
be
false
;
because
it
is
impossible
the
same
thing
should
be
true
and
false
at
the
same
time
.
Therefore
they
who
assent
firmly
to
the
doctrine
of
the
Gospel
as
true
,
doe
thereby
declare
their
belief
of
the
Impossibility
of
the
falshood
of
it
.
27.
The
nature
of
certainty
doth
receive
several
names
,
either
according
to
the
nature
of
the
proof
or
the
degrees
of
the
assent
.
Thus
moral
certainty
may
be
so
called
,
either
as
it
is
opposed
to
Mathematical
evidence
,
but
implying
a
firme
assent
upon
the
highest
evidence
,
that
Moral
things
can
receive
:
or
as
it
is
opposed
to
a
higher
degree
of
certainty
in
the
same
kind
;
so
Moral
certainty
implies
only
greater
probabilities
of
one
side
than
the
other
;
in
the
former
sense
we
assert
the
certainty
of
Christian
faith
to
be
moral
,
but
not
only
in
the
latter
.
28.
A
Christian
being
thus
certain
to
the
highest
degree
of
a
firme
assent
that
the
Scriptures
are
the
word
of
God
,
his
faith
is
thereby
resolved
into
the
Scriptures
as
into
the
rule
and
measure
of
what
he
is
to
believe
,
as
it
is
into
the
veracity
of
God
as
the
ground
of
his
believing
what
is
therein
contained
.
29.
No
Christian
can
be
obliged
under
any
pretence
of
infallibility
to
believe
any
thing
as
a
matter
of
faith
,
but
what
was
revealed
by
God
himself
in
that
book
wherein
he
believes
his
will
to
be
contained
,
and
consequently
is
bound
to
reject
whatsoever
is
offered
to
be
imposed
upon
his
faith
,
which
hath
no
foundation
in
Scripture
,
or
is
contrary
thereto
;
which
rejection
is
no
making
Negative
Articles
of
faith
,
but
only
applying
the
general
grounds
of
faith
to
particular
instances
,
as
because
I
believe
nothing
necessary
to
salvation
,
but
what
is
contained
in
Scripture
,
therefore
no
such
particular
things
which
neither
are
there
nor
can
be
deduced
thence
.
30.
There
can
be
no
better
way
to
prevent
mens
mistakes
in
the
sense
of
Scripture
,
(
which
men
being
fallible
are
subject
to
)
than
the
considering
the
consequence
of
mistaking
in
a
matter
wherein
their
salvation
is
concerned
:
And
there
can
be
no
sufficient
reason
given
why
that
may
not
serve
in
matters
of
faith
,
which
God
himself
hath
made
use
of
,
as
the
means
to
keep
men
from
sin
in
their
lives
:
unless
any
imagine
that
errours
in
opinion
are
far
more
dangerous
to
mens
souls
,
than
a
vitious
life
is
,
and
therefore
God
is
bound
to
take
more
care
to
prevent
the
one
than
the
other
.
It
followeth
that
,
1.
There
is
no
necessity
at
all
,
or
use
of
an
infallible
Society
of
men
to
assure
men
of
the
truth
of
those
things
,
which
they
may
be
certain
without
,
and
cannot
have
any
greater
assurance
,
supposing
such
infallibility
to
be
in
them
.
2.
The
infallibility
of
that
Society
of
men
,
who
call
themselves
the
Catholick
Church
,
must
be
examined
by
the
same
faculties
in
man
,
the
same
rules
of
tryal
,
the
same
motives
by
which
the
infallibility
of
any
divine
revelation
is
.
3.
The
less
convincing
the
miracles
,
the
more
doubtful
the
marks
,
the
more
obscure
the
sense
of
either
what
is
called
the
Catholick
Church
or
declared
by
it
,
the
less
reason
hath
any
Christian
to
believe
upon
the
account
of
any
who
call
themselves
by
the
name
of
the
Catholick
Church
.
4.
The
more
absurd
any
opinions
are
and
repugnant
to
the
first
principles
of
sense
and
reason
,
which
any
Church
obtrudes
upon
the
faith
of
men
,
the
greater
reason
men
still
have
to
reject
the
pretence
of
infallibility
in
that
Church
as
a
grand
imposture
.
5.
To
disown
what
is
so
taught
by
such
a
Church
,
is
not
to
question
the
veracity
of
God
,
but
so
firmly
to
adhere
to
that
,
in
what
he
hath
revealed
in
Scriptures
,
that
men
dare
not
out
of
love
to
their
souls
reject
what
is
so
taught
.
6.
Though
nothing
were
to
be
believed
as
the
will
of
God
,
but
what
is
by
the
Catholick
Church
declared
to
be
so
,
yet
this
doth
not
at
all
concern
the
Church
of
Rome
,
which
neither
is
the
Catholick
Church
,
nor
any
sound
part
or
member
of
it
.
This
may
suffice
to
shew
the
validity
of
the
principles
on
which
the
faith
of
Protestants
stands
,
and
the
weakness
of
those
of
the
Church
of
Rome
.
From
all
which
it
followes
,
that
it
can
be
nothing
but
willful
Ignorance
,
weakness
of
Judgement
,
strength
of
prejudice
,
or
some
sinful
passion
,
which
makes
any
one
forsake
the
Communion
of
the
Church
of
England
,
to
embrace
that
of
the
Church
of
Rome
.
The
End
.
Notes, typically marginal, from the original text
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