A
LOST
SHEEP
RETURNED
HOME
.
OR
,
The
motives
of
the
Conversion
to
the
Catholike
Faith
,
OF
THOMAS
VANE
.
CHAP.
I.
The
introduction
;
And
that
the
knowledge
of
the
meanes
to
arrive
unto
eternall
life
,
is
not
otherwise
attaineable
,
then
by
Faith
grounded
on
the
Word
of
God
.
§
.
1.
SAINT
Peter
the
Prince
of
the
Apostles
doth
thus
comfort
,
encourage
and
command
us
,
1
Pet.
3.14.15
.
But
and
if
you
suffer
for
righteousnesse
sake
,
happy
are
ye
.
But
be
not
affraid
of
their
fear
,
neither
be
troubled
.
But
sanctifie
the
Lord
God
in
your
hearts
,
ready
alwaies
to
give
an
answer
to
every
man
that
asketh
you
a
reason
of
the
hope
that
is
in
you
with
meeknesse
and
fear
.
§
.
2.
This
happinesse
and
comfort
of
suffering
for
a
good
cause
is
remarkably
expressed
by
our
Saviour
in
the
fift
of
S.
Matthew
,
where
the
blessings
of
other
vertues
are
placed
in
the
future
time
,
that
they
that
mourne
shall
be
comforted
,
they
that
are
mercifull
shall
obtain
mercy
,
and
so
of
the
rest
;
but
of
the
poore
in
spirit
,
and
of
the
poore
absolutely
,
(
as
S.
Luke
hath
it
,
ch.
6.20
.
)
and
of
those
that
suffer
for
righteousnesse
sake
,
it
is
affirmed
in
the
present
time
,
that
theirs
is
the
Kingdome
of
God
,
Mat.
5.10
.
the
other
Beatitudes
are
but
in
reversion
,
but
this
in
present
possession
.
§
.
3.
And
this
by
the
mercy
of
God
I
feele
in
my selfe
;
for
heaven
is
more
the
joy
then
the
place
,
and
this
joy
,
because
God
thinks
it
not
fit
,
as
yet
,
to
call
me
to
it
,
he
hath
sent
to
mee
;
so
that
I
can
say
with
S.
Paul
,
Rom.
5.3
.
I
glory
in
tribulation
.
The
Apostles
encouragement
to
abandon
feare
,
and
to
sanctifie
the
Lord
,
I
will
by
his
grace
daily
put
in
practice
.
But
my
present
undertaking
is
the
Apostles
command
,
to
give
an
answer
to
every
one
that
asketh
me
a
reason
of
the
hope
(
and
faith
from
whence
the
hope
springs
)
that
is
in
mee
;
and
this
with
the
enjoyned
circumstances
of
meeknesse
towards
men
,
and
the
feare
of
God
.
§
.
4.
And
as
some
men
here
have
asked
me
a
reason
;
so
if
I
were
in
England
,
I
assure
my selfe
many
more
would
do
so
;
and
having
heard
of
my
change
do
aske
one
another
,
and
that
with
as
much
wonder
and
sorrow
,
as
beliefe
thereof
.
To
these
therefore
,
and
to
all
other
both
Catholiques
and
Protestants
,
I
give
this
ensuing
answer
for
satisfaction
.
To
Catholiques
,
that
they
may
quit
all
feare
of
my
recoyling
;
to
Protestants
,
that
they
may
be
invited
to
follow
my
example
,
which
though
it
be
founded
in
an
unworthy
person
,
yet
in
so
glorious
an
action
,
as
coming
to
the
bosome
of
the
Catholike
Church
,
they
have
no
reason
to
disdaine
to
follow
me
.
§
.
5.
In
this
affaire
it
is
much
more
easie
to
find
an
entrance
then
an
end
.
For
,
what
time
since
the
beginning
of
Christian
Religion
,
what
place
,
what
thing
doth
not
bear
witnesse
to
the
Catholike
Faith
?
Solomon
saith
,
Cant.
4.4
.
that
the
neck
of
the
Spouse
the
Church
,
is
like
the
Tower
of
David
,
builded
for
an
armory
,
whereon
there
hang
a
thousand
shields
,
a
thousand
arguments
of
defence
of
the
Catholike
Doctrines
;
which
the
many
excellent
bookes
of
controversie
written
both
by
those
of
our
own
and
other
Nations
,
doe
most
abundantly
declare
.
It
shall
therefore
suffice
me
to
say
only
so
much
,
as
may
witnesse
that
I
did
not
make
this
change
without
sufficient
Motives
:
wherein
I
will
make
choice
of
a
little
of
much
,
and
say
as
much
as
I
can
in
a
little
.
§
.
6.
Entring
then
into
a
serious
consideration
of
the
end
for
which
I
and
all
men
were
created
,
to
wit
,
the
glory
of
God
,
and
our
owne
eternall
happinesse
;
and
of
the
knowledge
of
the
meanes
to
attaine
thereunto
,
I
found
that
by
the
consent
of
all
Christians
,
this
was
not
to
be
gotten
by
cleer
&
evident
sight
,
nor
by
humane
discourse
founded
on
the
principles
of
reason
,
nor
by
reliance
upon
authority
meerly
humane
;
but
only
by
Faith
grounded
on
the
word
of
God
,
revealing
unto
men
things
that
are
otherwise
only
known
to
his
infinite
wisedome
.
Secondly
that
God
revealed
all
these
things
to
Jesus
Christ
,
and
he
to
his
Apostles
,
as
he
saith
,
John
15.15
.
All
things
which
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
;
and
this
partly
by
word
of
mouth
,
but
principally
by
the
immediate
teaching
of
the
holy
Spirit
,
to
the
end
that
they
should
deliver
them
unto
mankind
,
to
be
received
,
believed
,
and
obeyed
over
the
whole
world
,
even
to
the
end
thereof
;
as
he
saith
,
Math.
28.19
.
Goe
teach
all
nations
.
Thirdly
that
the
Apostles
did
accordingly
preach
to
all
nations
;
as
S.
Mark
saith
,
Chap.
16.20
.
They
going
forth
preached
everywhere
.
And
planted
an
universall
Christian
company
,
charging
them
to
keepe
inviolably
,
and
to
deliver
unto
their
posterity
what
they
had
received
of
them
the
first
messengers
of
the
Gospel
,
as
S.
Paul
saith
to
,
Timothy
,
2
Tim.
2.2
.
The
things
that
thou
hast
heard
of
me
amongst
many
witnesses
,
the
same
commit
thou
to
faithfull
men
,
who
may
instruct
others
.
Fourthly
that
though
the
Apostles
&
their
hearers
be
departed
out
of
this
life
,
yet
there
still
remaines
a
meanes
in
the
world
,
by
which
all
men
may
assuredly
know
what
the
Apostles
preached
,
and
the
primitive
Church
received
of
them
,
seeing
the
Church
to
the
worlds
end
must
be
built
on
the
Apostles
,
and
beleive
nothing
as
matter
of
Faith
,
besides
that
which
was
delivered
of
them
;
as
S.
Paul
saith
;
Ephes.
2.20
.
and
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
being
the
chiefe
corner
stone
.
CHAP.
II.
Of
the
meanes
to
know
,
which
is
the
Word
of
God
.
And
that
all
the
Protestants
Arguments
to
prove
that
the
Scripture
(
and
it
onely
)
is
the
Word
of
God
,
are
insufficient
;
And
that
the
generall
Tradition
of
the
Catholike
Church
,
is
the
only
assured
proof
thereof
.
§
.
1.
THese
things
being
supposed
,
the
chief
difficulty
to
my
seeming
consisted
in
this
,
how
we
might
certainly
know
now
adaies
,
so
many
ages
after
the
Apostles
death
,
what
,
&
all
necessary
points
that
they
taught
and
preached
:
the
Protestants
said
that
this
was
to
be
found
in
the
Scriptures
which
were
written
by
them
;
but
this
did
not
satisfie
my
doubt
;
for
supposing
the
Scriptures
to
be
the
word
of
God
,
delivered
by
the
Apostles
,
and
others
inspired
by
him
,
yet
I
wanted
some
sufficient
witnesse
or
proofe
to
assure
me
so
much
,
for
of
my selfe
I
could
not
find
it
.
The
bare
word
of
the
Protestants
I
saw
I
had
no
reason
to
take
,
because
they
confesse
that
they
may
erre
,
and
I
in
this
matter
not
being
able
to
discover
whether
they
did
erre
or
no
,
relying
upon
a
fallible
guide
must
,
alwaies
remaine
in
uncertainty
and
fear
.
I
observed
moreover
that
although
in
most
of
their
assertions
they
might
upon
examination
prove
false
;
yet
in
saying
that
the
Church
might
erre
,
and
taking
themselves
for
the
Church
,
they
had
said
most
true
;
finding
that
they
indeed
had
erred
in
this
most
important
Particular
of
declareing
what
is
the
word
of
God
and
what
not
;
the
Lutherans
affirming
much
lesse
for
the
word
of
God
then
the
Calvinists
,
and
the
Church
of
England
doth
.
§
.
2.
Now
of
necessity
one
of
these
sorts
of
Protestants
must
erre
,
and
that
most
dangerously
;
the
one
by
beleiving
that
to
be
the
word
of
God
which
is
not
,
but
the
invention
of
men
,
and
perhaps
false
and
foolish
,
§
.
3.
First
,
they
say
the
Scriptures
are
knowne
to
be
divine
by
their
owne
light
shining
in
them
,
Even
as
sweet
and
bitter
are
knowne
by
the
tast
,
white
and
blacke
by
the
sight
:
which
assertion
to
me
seemed
very
absurd
.
I
confesse
indeed
much
of
the
Scripture
is
but
the
amplification
of
the
Morall
Law
,
which
is
a
knowledge
engrafted
in
man
by
nature
,
by
the
light
whereof
we
may
see
that
it
is
true
;
but
this
proves
it
not
to
be
the
Word
of
God
.
For
though
all
truth
be
from
God
,
as
he
is
the
prime
verity
,
and
so
may
be
called
in
some
sense
,
his
Word
:
yet
by
the
Word
of
God
in
this
case
is
meant
,
truth
revealed
by
God
immediately
unto
the
pen-men
thereof
:
and
though
we
find
much
thereof
to
be
true
,
as
agreeing
with
the
engrafted
principles
of
reason
,
yet
this
proveth
not
that
it
was
revealed
immediately
and
extraordinarily
,
which
is
the
circumstance
that
makes
it
the
Word
of
God
,
in
the
sense
of
those
that
dispute
about
it
.
As
for
the
historical
parts
both
of
the
Old
and
New
Testament
,
the
institution
of
Sacraments
,
with
the
like
,
they
have
no
affinity
with
the
in-born
principles
of
reason
,
and
are
therefore
not
knowne
to
be
so
much
as
true
by
any
light
they
carry
with
them
,
much
lesse
to
be
extraordinarily
revealed
by
God
,
and
so
to
be
his
Word
.
Besides
,
if
it
could
be
discerned
what
were
the
Word
of
God
,
and
what
not
,
by
the
resplendent
light
thereof
,
as
easily
as
the
light
is
knowne
from
darknesse
,
(
as
some
of
them
say
)
how
could
there
be
so
much
dissention
about
the
parts
thereof
,
as
it
is
knowne
there
is
?
the
Calvinists
seeing
more
to
be
the
Word
of
God
then
the
Lutherans
do
,
and
lesse
then
the
Catholikes
:
and
yet
if
it
shew
it selfe
by
its
owne
light
,
the
Turks
may
see
it
,
as
well
as
any
of
them
.
And
heere
I
observed
that
many
had
blinded
themselves
with
looking
on
the
light
,
and
could
not
see
so
far
as
to
discern
between
corporall
and
spirituall
light
,
but
because
the
Prophet
David
saith
,
Thy
word
is
a
lanterne
unto
my
feet
and
a
light
unto
my
paths
,
Psal.
118.105
.
they
conceived
the
Scripture
was
as
easily
discerned
by
its
own
light
as
the
Sun
.
True
it
is
that
every
corporall
light
that
doth
enlighten
the
eye
of
the
body
must
be
evident
in
it selfe
,
and
originally
cleer
,
but
not
so
every
truth
that
doth
illustrate
mens
understanding
.
The
reason
is
,
because
the
eye
of
the
body
cannot
by
things
seen
inferre
and
conclude
things
that
are
hidden
,
but
can
only
apprehend
what
doth
directly
and
immediately
shew
it selfe
:
but
mans
understanding
apprehends
not
only
what
shewes
it selfe
,
but
by
things
knowne
inferres
and
breeds
in
it selfe
the
knowledge
of
things
hidden
.
Hence
though
things
shewing
themselves
directly
and
by
their
own
light
,
be
prime
principles
of
the
understanding
,
and
the
meanes
to
know
other
things
;
yet
also
things
hidden
in
themselves
being
formerly
known
by
the
light
of
authority
,
may
thereby
become
lights
,
that
is
,
meanes
to
encrease
our
knowledge
of
hidden
things
.
So
that
speaking
of
spirituall
and
intellectuall
lights
,
it
is
false
that
all
lights
that
enlighten
mans
understanding
to
know
other
things
,
are
evident
in
themselves
;
yea
some
secondary
principles
and
lights
there
are
,
which
must
be
shewed
by
a
superiour
light
,
before
they
become
lights
themselves
.
In
which
kind
is
the
Scripture
,
being
a
light
only
to
the
faithfull
,
because
known
by
the
Churches
Tradition
to
be
from
the
Apostles
;
by
the
Apostles
authority
confirmed
by
miracles
,
to
be
of
God
;
by
Gods
supreme
verity
,
who
cannot
deceive
nor
be
deceived
,
to
be
the
truth
.
Moreover
this
conceipt
of
theirs
doth
utterly
extinguish
faith
,
and
beleife
of
the
word
of
God
;
for
every
thing
is
so
far
forth
the
object
of
faith
,
that
it
is
not
seen
,
as
S.
Paul
saith
,
Faith
is
the
argument
of
things
not
seen
,
Hebr.
11.1
.
Augustine
,
What
is
faith
but
to
believe
that
which
thou
dost
not
see
?
If
therefore
they
do
see
it
,
they
cannot
properly
be
said
to
believe
it
,
but
to
know
it
:
and
if
so
,
what
excellency
,
what
vertue
,
what
merit
,
what
pious
affection
towards
God
,
to
believe
that
which
they
see
plainely
before
their
eyes
?
A
bold
presumption
also
it
is
in
them
to
claime
a
cleerer
degree
of
knowledge
then
the
Apostles
had
,
for
they
did
but
see
through
a
glasse
darkely
,
1
Corinth
.
13.12
.
but
these
men
are
convicted
of
the
divine
truth
of
the
things
they
believe
,
the
lustre
and
resplendent
verity
of
the
matter
of
Scripture
;
which
is
a
priviledge
,
which
whosoever
hath
,
equalls
the
blessed
Saints
in
heaven
,
whose
happinesse
it
is
to
see
what
we
believe
,
especially
seeing
one
point
of
the
Doctrine
Protestants
pretend
to
see
,
is
the
mysterie
of
the
Blessed
Trinity
,
the
true
light
&
resplendent
veritie
wherof
,
no
man
can
see
manifestly
out
of
the
state
of
Blisse
.
§
.
4.
Secondly
,
they
pretend
to
know
the
Scriptures
,
to
be
the
Word
of
God
,
by
the
[
*
](A65197-e13030-b)
*
Whites
Reply
,
p.
16.30.68
.
Feild
Appendix
,
pag.
34.
Cal.
Inst
l.
1.
c.
7.
majestie
of
the
matter
,
and
purity
of
the
Doctrine
;
but
I
conceived
that
though
some
mysteries
of
the
Scripture
carry
a
majesty
in
them
in
respect
of
naturall
reason
,
and
an
elevation
above
it
,
as
of
the
B.
Trinity
;
yet
other
matters
of
Scripture
seem
unto
reason
ridiculous
;
as
the
Serpents
talking
with
Eve
,
and
Balaams
Asse
reproving
of
his
master
,
with
many
others
.
Nor
could
the
purity
of
the
doctrine
convince
me
;
seeing
we
know
that
many
learned
and
godly
men
have
written
very
holily
,
whose
writings
are
not
therefore
accounted
the
word
of
God
:
Besides
there
are
many
historicall
parts
of
the
Scripture
which
do
not
at
all
touch
upon
purity
,
&
therefore
cannot
be
discerned
by
it
.
Againe
they
affirme
that
the
Scripture
may
be
knowne
by
the
stile
;
but
I
considered
that
God
hath
no
proper
stile
or
phrase
of
his
owne
,
but
can
at
his
pleasure
al
stiles
,
&
that
he
did
vse
the
pens
of
those
whom
it
pleased
him
to
inspire
,
couching
his
heavenly
conceipts
under
their
usuall
language
and
ability
of
expression
;
whence
issueth
so
great
difference
of
stiles
(
as
is
on
all
sides
acknowledged
amongst
sacred
Writers
)
and
that
God
did
only
guide
them
in
the
truth
they
wrote
,
not
in
the
stile
;
for
then
all
their
stiles
in
likelihood
should
have
been
alike
.
Indeed
God
hath
an
eternal
increated
manner
of
speaking
,
which
is
the
production
of
the
eternall
word
,
by
which
the
blessed
do
discern
him
from
all
other
speakers
,
by
the
evidence
of
blissefull
learning
,
but
no
created
manner
of
speaking
,
(
no
not
his
speaking
inwardly
to
the
soule
)
is
so
proper
to
God
,
as
that
it
can
be
knowne
to
be
his
speaking
by
the
meer
sound
of
the
voice
or
by
the
stile
,
without
especiall
revelation
or
some
consequent
miraculous
effect
.
§
.
5.
Thirdly
,
the
[
*
](A65197-e13150-b)
*
Whites
Reply
,
p.
19.
Harmony
of
the
Scriptures
is
alledged
by
some
as
an
argument
to
prove
them
to
be
the
Word
of
God
.
But
though
this
Harmony
appeare
in
divers
things
,
yet
it
is
most
certaine
that
there
are
very
many
seeming
contradictions
,
many
of
which
are
but
probably
answered
by
Commentaetors
,
by
assuming
some
things
without
proofe
,
because
otherwise
they
must
admit
contradictions
;
some
places
are
not
fully
answered
,
but
the
Fathers
were
forced
to
fly
from
literall
to
allegoricall
senses
,
as
appeares
particularly
in
the
foure
first
Chapters
of
Genesis
,
the
Genealogy
of
our
Saviour
,
and
in
the
reconciling
of
the
Chronologies
of
the
Kings
.
And
seeing
no
man
is
infallibly
sure
,
that
all
the
answers
used
to
reconcile
the
seeming
contradictions
of
Scriptures
are
true
,
no
man
can
be
assured
by
the
evidence
of
the
thing
,
that
there
is
this
perfect
harmony
in
them
;
nor
consequently
,
that
they
are
thereby
knowne
to
be
the
Word
of
God
.
Moreover
if
we
were
infallibly
assured
,
that
there
were
this
perfect
harmony
in
the
Scriptures
,
yet
this
to
me
seemed
not
a
sufficient
proofe
that
they
are
the
Word
of
God
,
because
there
is
no
reason
forbids
me
to
believe
,
that
it
may
not
be
also
found
in
the
writings
of
some
men
;
yea
I
make
no
question
,
but
it
is
to
be
found
,
and
that
with
lesse
seeming
contradiction
then
is
in
the
Scripture
;
yet
no
man
accounts
that
this
proves
their
writings
to
be
the
Word
of
God
.
Neither
as
I
saw
,
could
these
pretences
,
before
mentioned
,
be
laid
hold
on
by
the
unlearned
multitude
,
an
innumerable
company
whereof
cannot
read
at
all
,
and
when
they
heare
them
read
,
if
they
were
asked
,
would
say
,
that
they
see
not
this
light
,
this
majestie
,
stile
and
harmony
,
which
their
learned
men
talk
of
,
nor
do
they
know
what
it
meanes
,
nor
that
a
tittle
of
it
is
the
word
of
God
,
but
only
because
they
are
told
so
;
Indeed
S.
Peter
saith
in
the
behalf
of
the
old
Testament
,
2
Pet.
1.21
.
That
holy
men
of
God
spake
as
they
were
moved
by
the
holy
Ghost
.
But
we
are
as
uncertaine
by
any
thing
in
the
words
themselves
,
that
S.
Peter
said
this
,
as
of
all
the
rest
,
that
is
altogether
.
§
.
6.
So
that
I
could
not
find
that
there
was
any
more
then
probable
arguments
to
be
drawn
from
the
Scriptures
themselves
to
prove
them
to
be
the
word
of
God
.
For
that
which
is
the
word
of
God
,
and
the
rule
of
faith
,
must
be
certaine
not
only
in
some
parts
,
but
in
every
part
and
particle
,
book
,
chapter
,
and
line
thereof
,
which
is
impossible
to
be
knowne
by
the
light
and
evidence
of
the
sense
and
doctrine
,
seeing
many
places
even
by
[
*
](A65197-e13300-b)
*
Field
of
the
Church
lib.
4.
cap.
15.
Whites
Reply
.
p.
35
Protestants
confessions
are
darke
,
obscure
,
and
full
of
difficulties
,
and
how
can
that
be
knowne
to
be
the
Word
of
God
by
the
light
thereof
,
when
the
light
thereof
is
not
knowne
?
As
uselesse
also
to
their
purpose
,
is
the
majestie
,
purity
,
stile
,
harmomony
,
or
any
the
like
;
for
we
believe
it
to
be
harmonious
,
because
it
is
the
Word
of
God
,
not
to
be
the
Word
of
God
,
because
it
is
harmonious
,
which
wee
doe
not
infallibly
see
.
So
that
upon
these
considerations
I
saw
no
evident
certainty
out
of
the
Scriptures
that
they
were
the
Word
of
God
;
but
that
they
are
believed
to
be
such
without
being
seen
,
upon
some
other
Word
of
God
,
more
cleerly
appearing
to
be
the
Word
of
God
,
and
lesse
liable
to
corruption
then
the
Scriptures
are
,
assuring
us
so
much
,
and
that
is
the
Tradition
of
the
Church
:
according
to
the
saying
of
S.
Augustine
,
[
*
](A65197-e13360-b)
*
Aug.
contra
Epist.
fundament
.
c.
5.
I
would
not
believe
the
Gospell
,
unlesse
the
Authority
of
the
Catholike
Church
did
move
me
.
To
which
Hooker
,
one
of
the
learnedest
men
that
ever
the
Protestant
party
could
boast
of
,
agreeth
,
saying
,
[
*
](A65197-e13400-b)
*
Eccl.
Pol.
lib.
1.
sec.
14
p.
36.
Of
things
necessary
,
the
very
chiefest
is
to
know
what
books
we
are
bound
to
esteem
holy
,
which
point
is
confessed
impossible
for
the
Scripture
it self
to
teach
,
[
*
](A65197-e13450-b)
*
Ibid.
l.
2
sec.
4.102
.
for
if
any
one
book
of
Scripture
did
give
testimony
to
all
,
yet
still
that
Scripture
which
giveth
credit
to
the
rest
,
would
require
another
Scripture
to
give
credit
to
it
:
[
*
](A65197-e13490-b)
*
Ibid.
p.
103.
neither
could
we
ever
come
to
any
pause
whereon
to
rest
,
unlesse
besides
Scripture
there
were
something
else
acknowledged
.
And
this
something
is
as
he
saith
,
[
*
](A65197-e13520-b)
*
Lib.
2.
ca.
4.
p.
300.
The
Ecclesiasticall
tradition
,
an
argument
whereby
may
be
argued
and
convinced
what
books
be
Canonicall
,
and
what
not
.
§
.
8.
Lastly
,
some
say
,
they
know
the
Scripture
to
be
the
Word
of
God
,
by
the
Spirit
of
God
prompting
it
to
their
soules
.
And
this
of
all
the
rest
seemed
to
me
most
absurd
.
For
first
,
I
durst
not
arrogate
this
Spirit
to
my self
,
nor
could
I
know
it
was
in
any
other
.
His
saying
,
the
Spirit
told
him
the
Scripture
was
the
Word
of
God
,
did
not
prove
it
,
nor
had
I
reason
to
believe
he
had
the
Spirit
more
than
I
,
without
some
proof
.
If
a
mans
testimony
in
his
owne
case
might
thus
be
admitted
,
I
saw
that
no
Heretique
would
want
it
to
support
his
impiety
,
by
ascribing
it
to
the
Spirit
,
as
[
*
](A65197-e13590-b)
*
Epiphanhaer
.
21.
Simon
Magus
did
;
only
this
H.
Spirit
he
believed
to
be
his
Concubine
Helena
;
and
Protestants
ascribe
the
title
of
the
Spirit
to
their
private
fancies
.
If
I
should
have
said
,
that
I
know
by
the
suggestion
of
Gods
Spirit
that
this
or
that
part
of
Scripture
,
or
that
none
of
it
was
the
Word
of
God
,
my
proof
was
as
good
to
him
,
as
his
to
me
.
For
although
the
testimony
of
the
Spirit
of
God
be
a
sure
witnesse
to
him
that
hath
it
,
yet
it
is
none
to
others
,
unlesse
he
can
prove
he
hath
it
,
by
some
miraculous
effect
.
And
without
this
kind
of
proof
every
prudent
man
hath
reason
to
believe
that
such
a
boaster
is
a
lier
,
and
intends
to
deceive
others
(
as
it
is
likely
of
the
first
Authors
of
Heresies
)
or
else
that
he
deceives
himselfe
by
a
strong
operation
of
his
fancy
,
which
he
calls
the
Spirit
;
because
he
is
told
by
the
doctrine
of
some
Protestants
,
that
he
must
feel
that
he
hath
the
Spirit
,
(
as
in
particular
concerning
the
assurance
of
his
salvation
)
desirous
then
to
be
in
the
right
way
,
that
which
he
would
have
,
he
perswades
himself
he
hath
,
because
else
he
finds
himselfe
at
a
losse
,
which
begets
a
horror
in
him
.
Which
to
avoid
,
he
flies
to
this
pitifull
refuge
,
being
the
best
he
is
instructed
to
,
that
he
may
have
some
stay
for
his
belief
,
and
repose
for
his
soul
.
And
this
happens
commonly
,
and
most
strongly
to
those
that
have
some
zeal
,
but
little
wit
;
on
whom
therefore
the
reflection
of
their
fancy
is
the
stronger
,
and
works
upon
them
,
as
upon
some
I
have
read
and
heard
of
,
who
by
their
eager
desire
to
be
so
,
have
strongly
conceited
themselves
to
be
indeed
Kings
and
Princes
,
and
other
kind
of
great
and
rich
men
,
when
truly
,
and
in
all
other
mens
judgements
,
they
were
either
mad-men
or
fools
.
So
that
this
I
perceived
was
to
open
a
gap
to
any
mans
fantasticall
pretence
whatsoever
,
who
had
the
impudence
to
ascribe
it
to
the
Spirit
of
God
.
Nor
is
there
any
peaceable
way
to
compose
the
differences
amongst
men
of
this
nature
;
for
each
one
pretending
the
Spirit
,
he
hath
no
reason
to
yeeld
to
another
,
the
holy
Spirit
being
an
infallible
director
wheresoever
it
is
;
yet
when
it
is
different
in
different
men
who
pretend
to
it
,
as
it
often
falls
out
,
it
is
a
certaine
signe
that
one
of
them
is
deceived
,
and
both
are
deceived
in
the
opinion
of
each
other
;
yet
neither
yeelding
to
other
,
the
contention
ends
in
the
action
of
Zedekiah
against
the
Prophet
Micheas
,
who
gave
him
a
box
on
the
eare
and
said
.
2
Chron.
18.23
.
Which
way
passed
the
Spirit
of
our
Lord
from
me
,
that
it
should
speake
to
thee
.
And
so
it
hath
fallen
out
amongst
those
that
derive
their
knowledge
this
way
,
that
they
end
their
differences
by
blowes
and
conquests
,
not
by
Councels
and
miracles
.
Simon
Magus
,
proved
that
he
had
the
Spirit
of
God
,
by
raising
up
a
childe
from
death
,
Mount
Aventine
,
while
he
was
doing
so
,
by
the
prayer
of
S.
Peter
,
he
came
tumbling
down
and
brake
his
leg
,
whereof
he
soone
after
died
.
If
men
that
boast
of
the
Spirit
cannot
this
way
prove
it
,
the
saying
of
S.
Augustine
,
is
appliable
unto
them
,
[
*
](A65197-e13860-b)
*
Tract
.
45.
in
Ioan.
There
are
innumerable
who
do
not
only
boast
that
they
are
Videntes
or
Prophets
,
but
will
seem
to
be
illuminated
,
or
enlightned
by
Christ
,
but
indeed
are
Heretiques
.
§
.
5.
Yet
most
certain
it
is
,
that
no
man
can
believe
the
Scriptures
to
be
the
Word
of
God
,
but
by
the
Spirit
of
God
inclining
him
thereunto
;
for
as
the
Apostle
saith
,
Ephes.
2.8
.
Faith
is
the
gift
of
God
.
But
there
are
two
kinds
of
inspiration
of
the
Spirit
of
God
;
one
immediate
without
the
concourse
of
any
externall
ground
of
assurance
;
the
other
mediate
,
moving
the
heart
to
adhere
to
an
externall
ground
of
assurance
,
making
it
to
apprehend
divinely
of
the
authority
thereof
:
they
that
challenge
the
first
are
Enthusiasts
,
and
run
into
all
the
fore-mentioned
absurdities
;
they
that
take
the
latter
way
,
must
besides
their
inward
perswasion
,
have
an
externall
ground
of
belief
;
and
then
what
is
there
so
high
and
sufficient
,
as
the
testimony
of
Vniversall
Tradition
?
Agreeable
whereunto
Hooker
saith
,
[
*
](A65197-e13990-b)
*
Eccles.
Pol
lib.
2.
sect.
7.8
.
The
outward
letter
sealed
with
the
inward
witnesse
of
the
Spirit
,
is
not
a
sufficient
warrant
,
for
every
particular
man
to
judge
and
approve
the
Scripture
to
be
Canonicall
,
the
Gospell
it self
to
be
the
Gospell
of
Christ
:
[
*
](A65197-e14030-b)
*
lib.
3.
sect.
3.
but
the
authority
of
Gods
Church
,
(
as
he
saith
)
is
necessarily
required
thereunto
.
§
.
9.
And
though
it
were
true
,
that
we
might
know
the
Scripture
to
be
the
word
of
God
,
without
the
testimony
of
the
Church
,
yet
it
doth
no where
appear
that
the
Scripture
is
the
whole
word
of
God
,
and
containes
all
that
the
Apostles
left
unto
the
Church
for
their
direction
;
so
that
my
first
Quere
would
still
be
unsatisfied
,
to
wit
,
how
we
should
know
the
whole
word
of
God
,
which
the
Apostles
taught
?
For
even
that
word
which
is
written
doth
tell
us
that
all
is
not
written
;
and
therefore
doth
S.
Paul
exhort
us
to
keepe
both
the
written
and
unwritten
,
Stand
fast
(
saith
he
)
and
keepe
the
traditions
which
you
have
learned
;
whether
by
word
or
by
our
Epistle
,
2
Thes.
2.15
.
It
is
manifest
that
the
first
Church
of
God
from
the
creation
untill
Moses
,
which
was
about
the
space
of
two
thousand
years
,
had
no
word
of
God
,
but
that
which
was
unwritten
,
which
we
call
Tradition
;
the
Church
of
the
Jewes
had
Scripture
,
but
with
it
Tradition
,
as
the
prayer
of
Elias
concerning
raine
,
Jam.
5.15
.
The
contention
of
the
Archangel
S.
Michael
and
the
Devill
about
the
body
of
Moses
,
Jude
v.
9.
with
others
;
and
of
the
Scripture
both
Old
and
New
,
many
books
are
lost
,
as
many
Parables
and
Verses
of
Salomon
,
3
King
.
3.32
.
with
many
other
books
;
and
S.
Paul
wrote
an
Epistle
to
the
Laodiceans
,
Col.
4.16
.
and
another
to
the
Corinthians
,
which
are
not
extant
,
1
Cor.
5.9
.
And
seeing
we
have
not
the
whole
Canon
of
the
Scripture
,
how
can
we
be
sure
that
that
part
which
we
have
,
conteineth
all
that
we
are
bound
to
believe
and
do
?
we
do
not
read
that
the
Apostles
were
sent
to
write
,
but
to
preach
:
and
S.
John
denies
that
he
had
expressed
in
writing
all
that
he
had
to
say
,
Having
more
things
to
write
unto
you
(
saith
he
)
I
would
not
by
paper
and
inke
,
for
I
hope
that
I
shall
be
with
you
and
speake
mouth
to
mouth
that
your
joy
may
be
full
.
Now
that
these
things
that
the
Apostles
did
not
write
,
but
teach
by
word
of
mouth
,
were
matters
also
of
weight
,
and
belonging
to
Faith
,
S.
Paul
assures
us
in
these
words
,
Night
and
day
more
abundantly
praying
,
that
we
may
see
your
face
,
and
may
accomplish
those
things
that
want
of
your
faith
,
1
Thes.
3.10
.
By
which
it
is
evident
,
that
the
Apostles
besides
their
writings
,
did
preach
other
things
which
were
wanting
to
their
faith
.
§
.
10.
Nor
did
the
Apostles
surely
intend
to
write
all
points
of
faith
;
for
if
they
had
,
it
is
probable
that
they
all
together
,
or
some
one
of
them
,
would
have
done
it
purposely
,
punctually
and
methodically
;
and
declared
so
much
unto
the
world
.
But
we
know
the
contrary
,
to
wit
,
that
they
did
not
write
all
,
by
their
own
confession
;
and
that
which
they
did
write
was
but
accidentall
and
upon
particular
occasions
,
as
Hooker
affirmes
,
The
severall
Books
of
Scripture
are
written
upon
severall
occasions
,
and
particular
purpose
;
which
occasions
if
they
had
not
happened
,
it
is
most
likely
that
they
had
not
written
that
which
they
did
.
For
instance
,
the
Epistles
of
S.
Peter
,
James
,
John
and
Jude
,
were
written
against
certain
Heretikes
,
who
,
mis-understanding
S.
Paul
,
did
thereupon
teach
,
That
faith
onely
without
works
sufficed
to
salvation
;
of
which
very
point
S.
Augustine
saith
,
Because
this
opinion
was
then
begun
,
other
Apostolicall
Epistles
of
Peter
,
John
,
James
,
Jude
,
do
chiefly
direct
their
intentions
against
it
,
that
they
might
strongly
confirm
,
Faith
without
works
to
profit
nothing
.
S.
John
also
did
preach
the
Gospell
till
his
last
age
(
which
was
very
long
)
without
writing
any
Scripture
,
and
took
occasion
to
write
(
as
S.
Ierome
affirmes
)
by
reason
of
the
heresie
of
the
Ebionites
,
§
.
11.
By
all
which
it
is
evident
,
so
far
as
we
can
see
,
that
the
Apostles
and
Evangelists
did
write
their
books
,
not
by
any
command
from
Christ
,
but
upon
some
accidentall
occasion
moving
them
thereunto
.
Wherein
one
and
the
same
matter
is
often
repeated
,
as
in
S.
Pauls
Epistle
to
the
Romans
and
to
the
Galatians
;
and
also
in
all
the
Evangelists
;
and
many
other
things
are
omitted
,
as
a
world
of
works
which
our
Saviour
did
,
as
S.
John
testifieth
,
2.
John
21.25
.
and
which
the
Apostles
did
also
(
the
small
book
of
their
Acts
being
too
little
to
expresse
all
their
actions
)
and
also
the
things
which
S.
Paul
ordained
in
the
Church
of
the
Corinthians
,
1
Cor.
11.34
.
by
which
it
is
manifest
that
they
neither
intended
any
compleat
Ecclesiasticall
history
,
nor
body
of
divinity
containing
all
matters
of
faith
and
practice
.
So
that
it
did
neither
appear
to
me
that
the
Scripture
contained
all
the
doctrine
of
salvation
that
the
Apostles
taught
,
nor
yet
any
of
it
;
because
I
could
not
see
by
the
directions
that
Protestants
gave
me
,
whether
the
Scripture
were
the
Word
of
God
or
no.
CHAP.
III.
Of
the
insufficiency
of
the
Protestants
meanes
to
find
out
the
true
sense
of
the
Scriptures
:
And
of
the
absurdity
of
their
assertion
,
that
all
points
necessary
to
salvation
are
clear
and
manifest
.
§
.
1.
AS
to
know
the
letter
of
the
Scripture
,
so
to
know
the
meaning
thereof
,
I
found
a
matter
of
great
difficulty
;
agreeable
to
S.
Peter
,
who
saith
,
speaking
of
S.
Pauls
Epistles
,
2
Pet.
3.16
.
In
which
are
certain
things
hard
to
be
understood
,
which
the
unlearned
and
unstable
deprave
,
as
also
the
rest
of
the
Scriptures
,
to
their
own
damnation
:
But
[
*
](A65197-e15050-b)
*
Falke
Con.
Rhē
.
Test
.
in
2
Pet.
cap.
3.
Morton
Apol.
part
1.
lib.
1.
cap.
19.
Whitaker
contro●
.
2.
q.
5.
c.
7.
p.
513.
Protestants
,
to
avoid
their
dependence
on
the
Church
for
the
interpretation
thereof
,
say
,
that
all
things
necessity
to
salvation
are
easie
to
be
understood
,
even
by
the
most
unlearned
Reader
.
But
they
never
yet
expressed
what
points
were
necessary
to
salvation
and
what
not
,
nor
have
given
any
rule
by
by
which
it
might
be
found
out
,
but
have
left
themselves
the
liberty
of
adding
to
,
or
substracting
from
that
title
,
what
and
whensoever
they
pleased
.
And
who
seeth
not
that
,
with
this
device
,
they
may
exclude
(
if
they
please
)
almost
all
the
points
of
Christian
belief
and
practise
?
§
.
2.
Wonderfull
confusion
I
found
herein
;
for
here
the
understanding
of
the
most
unlearned
Reader
is
made
the
size
of
things
necessary
to
salvation
:
and
if
it
be
a
measure
unto
all
men
,
then
the
most
learned
Clerk
is
bound
to
believe
no
more
than
the
most
unlearned
peasant
that
can
but
read
;
and
the
most
unlearned
need
not
the
help
of
the
learned
for
the
understanding
of
things
necessary
,
but
can
find
them
out
by
his
own
reading
.
So
that
you
must
take
the
arrantest
dunce
in
their
Church
that
can
read
,
and
after
he
hath
diligently
perused
the
Bible
,
and
prayed
for
understanding
therein
,
that
which
he
understands
,
must
be
accounted
necessary
to
salvation
,
and
no
more
.
Surely
me
thinks
they
are
to
blame
,
that
have
not
for
the
greater
credit
and
cleernesse
of
their
cause
,
made
this
tryall
upon
some
silly
fellow
,
and
from
his
mouth
have
set
downe
their
points
necessary
to
salvation
.
But
by
this
it
appears
that
they
are
willing
to
draw
the
matters
necessary
to
salvation
,
for
their
great
ease
,
into
a
very
narrow
compasse
,
and
make
the
same
measure
serve
the
silliest
clown
and
the
greatest
Clerk
,
which
is
uncomly
.
And
(
coming
closer
to
the
matter
)
I
have
known
some
affirm
,
(
which
I
believe
is
the
opinion
of
very
many
)
that
to
believe
in
Jesus
Christ
,
without
any
distinct
belief
of
his
divine
and
humane
nature
,
and
that
he
died
for
the
sinnes
of
the
world
,
and
that
a
man
must
repent
before
he
die
,
is
all
that
is
necessarily
required
either
for
belief
or
practice
of
any
man
.
As
for
those
that
cannot
read
,
which
are
I
believe
the
greatest
number
,
or
very
little
inferior
,
they
deal
most
unkindly
with
them
,
not
providing
a
certaine
means
whereby
they
may
be
brought
up
to
read
,
which
they
that
can
read
think
all
are
bound
to
,
with
references
to
the
Scriptures
,
by
the
commandement
of
Christ
,
and
wherby
they
are
to
find
out
the
things
necessary
to
salvation
;
but
leave
them
(
if
at
all
)
to
be
saved
by
the
cruell
blind
Popery
(
as
they
please
to
call
it
)
of
an
implicite
faith
.
§
.
3.
I
then
considered
that
there
was
much
ambiguity
in
these
words
,
[
necessary
to
salvation
]
there
being
divers
kinds
of
necessity
that
have
place
in
matters
of
Religion
.
First
there
is
an
absolute
necessity
,
and
a
conditionall
necessity
;
Absolute
necessity
is
that
which
admits
no
excuse
of
impossibility
,
nor
any
exception
of
place
,
time
,
or
person
;
as
in
regard
of
those
that
are
of
age
capable
of
knowledge
:
The
belief
of
Christ
mediator
betwixt
God
and
man
:
and
to
this
kind
of
necessity
there
are
some
that
would
restrain
all
things
to
be
believed
,
leaving
themselves
the
liberty
of
all
matters
else
to
believe
what
they
please
:
but
with
as
much
reason
they
may
restraine
this
necessity
to
the
believing
only
,
that
there
is
a
God
,
and
so
renounce
their
Christianity
.
Conditionall
necessity
is
that
which
obligeth
not
,
but
in
case
of
possibility
,
and
receives
exception
of
time
,
place
and
person
:
Thus
there
are
many
points
necessary
to
be
believed
,
if
a
man
be
in
place
where
he
may
be
instructed
in
them
,
and
hath
time
to
receive
instruction
,
which
are
not
necessary
for
a
man
liveing
in
the
wildernesse
,
or
so
ready
to
be
attached
by
death
,
as
he
hath
no
leisure
to
be
instructed
,
or
apprehension
to
receive
it
;
as
that
Christ
was
borne
of
a
Virgin
,
and
crucified
under
Pontius
Pilate
.
And
many
things
are
necessary
for
Pastors
to
believe
,
which
are
not
for
common
people
;
as
that
the
persons
of
the
Trinity
are
the
same
in
essence
,
but
distinct
in
subsistence
;
that
in
Christ
there
are
two
natures
,
and
but
one
person
,
with
many
the
like
:
And
in
matter
of
practise
,
there
are
many
things
necessary
in
case
of
possibility
,
and
opportunity
of
time
,
and
place
,
which
are
not
necessary
,
if
the
conveniency
to
accomplish
them
be
wanting
:
as
the
assistance
at
Church
service
,
and
participation
of
the
Eucharist
.
Secondly
,
there
is
a
necessity
of
means
;
and
a
necessity
of
precept
;
Necessity
of
means
is
in
those
things
to
which
God
hath
obliged
us
,
if
we
will
attaine
the
end
;
as
of
the
Sacraments
,
to
which
God
hath
given
power
to
confer
grace
;
and
of
the
Commandements
,
whose
necessity
is
imposed
upon
us
,
if
we
will
enter
into
life
;
and
of
repentance
of
sinnes
,
which
is
a
means
necessary
to
obtain
their
remission
.
Necessity
of
Precept
is
that
which
only
obliges
in
regard
that
it
is
commanded
,
contributing
otherwise
no
real
advancement
to
our
salvation
;
as
the
celebrating
the
Lords
day
,
and
other
such
like
observations
;
the
omission
wherof
could
be
no
hindrance
to
salvation
,
but
in
respect
of
disobedience
and
breach
of
the
Commandement
.
Thirdly
there
is
a
necessity
of
speciall
belief
,
and
a
necessity
of
generall
belief
:
Necessity
of
speciall
belief
is
of
those
points
which
all
faithfull
(
if
they
be
not
prevented
by
death
)
are
obliged
to
believe
with
faith
expresse
,
distinct
,
&
determinate
,
which
the
Schoolemen
call
explicite
faith
;
as
the
twelve
Articles
of
the
Creed
.
Necessity
of
generall
belief
is
of
those
things
which
every
particular
man
is
not
bound
to
believe
with
a
distinct
and
explicite
faith
;
as
that
Baptism
given
by
Heretiques
,
is
true
Baptism
;
and
that
Heretiques
which
have
received
Baptism
,
must
not
be
baptized
again
when
they
return
to
the
Church
,
with
many
such
like
;
in
which
it
will
suffice
the
unlearned
multitude
to
believe
them
implicitly
,
that
is
,
to
adhere
to
the
Church
that
doth
believe
them
,
and
by
a
generall
belief
imbrace
them
,
by
believing
as
the
Church
doth
,
and
referring
themselves
to
her
,
prepared
alwaies
to
believe
them
explicitly
when
they
shall
be
declared
to
them
,
and
themselves
are
capable
to
apprehend
them
.
Lastly
,
there
is
a
Necessity
of
act
,
and
a
Necessity
of
approbation
:
Necessity
of
act
is
of
those
things
which
every
particular
person
is
obliged
actually
to
perform
;
as
to
professe
the
name
of
Christ
,
to
forgive
offences
commited
against
him
,
with
the
like
.
Necessity
of
approbation
is
of
those
things
which
every
man
is
not
bound
actually
to
performe
,
but
only
not
to
contradict
them
,
nor
to
condemne
those
that
do
them
,
nor
the
Church
that
allowes
them
,
nor
to
seperate
themselves
from
her
upon
this
occasion
;
as
the
choice
to
live
in
virginity
and
single
life
,
with
the
like
.
§
.
4.
Now
according
to
these
severall
kinds
of
Necessity
,
I
accounted
it
meet
to
hold
for
necessary
to
salvation
,
all
those
things
that
the
Fathers
have
holden
necessary
in
that
degree
,
and
according
to
those
kinds
of
necessity
,
as
they
have
holden
them
.
And
this
I
did
not
perceive
to
be
a
matter
of
such
ease
to
find
out
,
as
Protestants
did
under
their
title
of
necessary
to
salvation
affirm
.
I
found
innumerable
places
of
Scripture
were
obscure
and
hard
to
be
understood
;
and
that
their
distinction
of
things
necessary
to
salvation
was
more
obscure
and
uncertain
than
any
thing
;
having
no
limits
or
determination
,
but
like
the
Gladius
Delphicus
,
was
fitted
for
all
turns
,
but
indeed
served
none
,
but
to
cozen
themselves
;
who
,
presented
with
a
point
of
belief
or
practice
which
they
did
not
like
,
would
wave
it
with
saying
,
it
was
not
necessary
to
salvation
,
Therefore
as
S.
Philip
asked
the
Eunuch
,
whether
he
understood
what
he
read
;
who
said
,
how
can
I
,
without
some
body
to
interpret
it
?
So
I
answered
my selfe
,
and
had
reason
to
believe
that
others
could
not
truly
answer
better
for
themselves
.
An
interpreter
then
was
necessary
who
might
judge
of
the
true
meaning
of
the
Scripture
,
against
the
corruption
of
heretiques
,
who
all
take
their
protection
from
thence
;
and
which
should
determine
all
emergent
controversies
,
which
were
needfull
for
the
preservation
of
peace
and
unity
.
And
in
bestowing
of
this
Office
I
observed
that
the
Protestants
voices
were
divided
;
[
*
](A65197-e15710-b)
*
Har.
Confes
.
p.
5.
some
gave
it
to
the
Scripture
it selfe
,
saying
that
it
must
interpret
it selfe
,
and
be
the
Judg
of
all
controversies
.
[
*
](A65197-e15730-b)
*
Whites
way
to
the
Church
,
p.
6.27
.
Others
that
the
Spirit
of
God
doth
interpret
to
every
private
man
,
both
which
I
apprehended
absurd
and
unreasonable
.
The
former
,
because
nothing
(
if
it
speak
obscurely
)
can
interpret
it selfe
,
but
that
which
hath
a
living
voice
,
which
the
Scripture
not
having
,
cannot
possibly
interpret
it selfe
.
As
for
the
assertion
of
some
,
that
the
obscure
places
are
interpreted
by
plain
places
speaking
to
the
same
purpose
,
it
is
false
;
there
being
no
such
plaine
places
in
many
cases
to
be
found
,
which
they
themselves
prove
by
their
disagreement
about
the
sense
of
many
places
.
Therefore
to
allay
the
unreasonablenesse
of
this
assertion
,
they
add
,
that
it
is
Scripture
diligently
read
by
us
,
and
one
place
conferred
with
another
,
all
circumstances
weighed
,
and
much
prayer
used
;
which
is
in
effect
,
that
(
not
the
Scripture
it selfe
,
but
)
they
interpret
the
Scripture
by
the
aforesaid
meanes
.
§
.
6.
But
all
these
waies
of
study
,
and
conference
,
skill
in
the
tongues
,
or
the
like
,
are
but
humane
endeavours
,
and
subject
to
error
,
yea
though
much
fervour
of
prayer
be
mixed
therewith
;
and
such
as
the
meanes
are
,
such
of
necessity
must
be
the
interpretation
and
determination
;
but
the
meanes
are
uncertaine
,
doubtfull
and
fallible
,
therefore
such
must
be
the
interpretation
;
and
if
it
be
uncertaine
,
it
may
be
false
;
and
whether
it
be
so
or
no
,
Protestants
have
no
way
to
discover
,
but
by
the
Spirit
,
as
he
instructs
every
particular
man
;
whose
insufficiency
I
found
in
my
former
consideration
of
the
meanes
to
know
the
Scripture
to
be
the
Word
of
God
.
And
if
it
cannot
assure
me
of
the
letter
of
Gods
Word
,
no
more
can
it
of
the
meaning
;
considering
that
I
can
neither
know
whether
another
have
the
Spirit
,
nor
yet
whether
I
have
it
my selfe
or
no
,
without
some
miraculous
revelation
:
for
all
other
proofs
of
having
the
direction
of
the
Spirit
,
are
but
humane
,
and
so
subject
to
deceipt
,
but
miracles
we
are
sure
are
from
God
,
because
they
exceed
all
humane
and
created
power
.
§
.
7.
And
seeing
Protestants
ground
their
salvation
upon
faith
onely
,
which
as
they
say
,
doth
onely
justifie
;
and
faith
upon
Scripture
only
,
which
according
to
them
,
containes
all
things
necessary
to
be
believed
;
and
the
Scripture
and
sense
thereof
upon
the
private
Spirit
only
,
by
which
they
expound
the
Scripture
;
it
followes
,
that
the
private
Spirit
is
the
sole
or
principall
ground
to
them
of
the
sense
of
Scripture
;
the
Scriptures
sense
the
like
ground
of
their
faith
;
and
this
their
faith
the
like
ground
of
their
salvation
;
therefore
no
Protestant
can
have
greater
certainty
of
his
faith
or
salvation
,
then
he
hath
of
this
private
Spirit
,
whereof
seeing
he
hath
none
,
either
from
Scripture
,
Church
,
Councells
,
Fathers
,
common
sense
or
experience
,
it
must
needs
follow
that
he
hath
certainty
of
nothing
:
and
that
this
relying
upon
the
private
Spirit
must
needs
plunge
him
into
infinite
and
abominable
errors
.
CHAP.
IV.
Of
the
vanity
and
impiety
of
those
,
who
affirm
,
that
each
mans
particular
reason
is
the
last
Judge
and
Interpreter
of
Scripture
,
and
his
guide
in
all
things
,
which
he
is
bound
to
believe
and
know
.
And
that
the
Catholike
Church
is
the
sole
Judge
.
§
.
1.
FInally
,
Chillingworth
the
last
reformer
and
calciner
of
the
Protestant
Religion
,
seeing
the
weaknesse
of
all
the
former
pretences
,
hath
boldly
and
roundly
reduced
all
to
one
only
principle
,
and
that
is
of
naturall
reason
:
affirming
that
our
belief
of
the
Scripture
to
be
the
Word
of
God
;
and
also
our
belief
of
the
Scripture
in
every
particular
part
thereof
,
depends
upon
each
mans
reason
and
discourse
,
beyond
which
,
or
different
from
which
,
he
is
not
bound
to
believe
a
title
.
Yet
he
doth
not
say
that
this
way
is
infallible
;
but
because
all
wayes
else
are
fallible
(
as
he
supposes
)
and
this
the
onely
way
God
hath
given
us
to
be
guided
by
,
we
must
be
herewith
contented
,
and
God
also
must
be
contented
herewith
in
us
,
and
give
salvation
to
those
that
believe
and
do
according
to
their
best
understanding
.
And
this
opinion
I
observed
had
got
a
large
possession
in
the
minds
of
Protestants
,
especially
of
the
Clergy
and
Gentry
,
whose
ingenuous
education
gave
them
the
highest
claime
to
the
exercise
of
reason
:
who
were
therefore
very
glad
to
embrace
such
a
principle
of
Religion
,
as
of
which
they
accounted
themselves
the
chiefest
Masters
.
§
.
2.
This
conceipt
seemed
to
me
no
lesse
absurd
,
and
much
more
insolent
than
any
of
the
other
;
for
the
other
did
seem
at
least
to
ascribe
our
knowledge
of
the
Scripture
and
sense
thereof
to
God
,
either
speaking
in
the
Scripture
,
or
by
his
Spirit
speaking
to
their
soules
,
or
concurring
with
their
humane
endeavours
;
though
in
conclusion
they
drew
it
to
the
determination
of
their
owne
fancies
.
But
this
man
more
impiously
hardy
than
all
that
went
before
him
,
doth
directly
and
in
plaine
termes
attribute
all
the
assurance
we
have
of
the
Word
of
God
(
the
director
to
salvation
)
unto
our selves
,
and
that
too
,
as
we
are
meer
men
.
And
this
resolving
of
faith
not
into
Authority
,
but
into
reason
,
and
that
not
as
preparing
or
inducing
us
to
believe
(
which
Catholiques
allow
)
but
as
the
maine
ground
and
strongest
pillar
of
our
faith
,
and
the
dependence
of
faith
upon
reason
,
as
the
Conclusion
on
the
premises
,
is
a
doctrine
incredibly
pernicious
,
and
the
source
of
monstrous
impieties
.
And
for
this
purpose
he
builds
much
upon
this
[
*
](A65197-e15970-b)
*
Pag.
36.
n.
8.
Axiome
,
we
cannot
possibly
by
naturall
meanes
be
more
certaine
of
the
conclusion
,
than
of
the
weaker
of
the
premises
,
as
a
river
will
not
rise
higher
than
the
fountaine
from
whence
it
flowes
:
Hence
in
the
same
place
he
inferres
,
that
the
certainty
of
Christian
faith
can
be
but
morall
and
humane
,
and
not
absolutely
infallible
.
Therefore
as
an
instance
to
the
same
purpose
,
he
saith
,
[
*
](A65197-e16030-b)
*
Pag.
116.
We
have
as
great
reason
to
believe
there
was
such
a
man
as
Henry
the
eight
King
of
England
,
as
that
Jesus
Christ
suffered
under
Pontius
Pilate
.
And
in
larger
explication
of
this
his
doctrine
he
saith
,
If
upon
reasons
seeming
to
my
understanding
very
good
,
I
have
made
choice
of
a
guide
or
rule
for
my
directions
in
matters
of
faith
;
when
afterwards
I
discover
that
this
guide
or
rule
leads
me
to
believe
one
or
more
points
,
which
in
the
best
judgement
that
I
can
frame
,
I
have
stronger
reason
to
reject
,
than
I
had
to
accept
my
former
rule
,
I
may
and
ought
to
forsake
that
rule
as
false
and
erroneous
;
otherwise
I
should
be
convinced
not
to
follow
reason
,
but
some
setled
resolution
to
hold
fast
whatsoever
I
had
once
apprehended
.
From
which
wild
and
vast
principle
doth
follow
,
that
if
the
Scripture
(
for
example
)
propound
things
seeming
more
contrary
to
any
mans
reason
and
opinion
,
than
the
inducements
which
first
moved
him
to
believe
Scripture
,
were
in
his
opinion
strong
and
convincing
,
he
must
reject
the
Scripture
as
an
erroneus
rule
,
and
adhere
to
his
owne
reason
and
discourse
,
as
his
last
and
safest
guide
.
Especially
considering
that
(
according
to
him
)
the
motives
for
which
we
believe
the
Scripture
are
but
probable
,
and
by
consequence
subject
to
falshood
;
which
in
all
reason
must
give
place
to
reasons
seeming
demonstrative
and
convincing
;
as
there
will
not
want
many
such
,
against
the
highest
mysteries
of
Christian
faith
,
if
once
we
professe
our
assent
to
them
,
must
be
resolved
into
natural
discourse
;
For
,
for
what
reason
do
the
Socinians
,
and
such
like
deny
the
misteries
of
the
blessed
Trinity
,
the
Diety
of
our
blessed
Saviour
,
and
divers
other
points
,
but
only
because
they
seem
repugnant
unto
reason
?
And
in
these
horrible
opinions
do
these
reasonably
unreasonable
men
fall
by
just
consequence
from
their
owne
principles
.
For
if
(
as
they
say
)
there
be
no
Christian
Church
assisted
with
Infallibility
,
fit
to
teach
any
man
even
such
Articles
as
they
count
fundamentall
,
and
necessary
to
salvation
,
but
that
in
every
particular
,
even
one
may
,
and
must
follow
the
direction
of
his
owne
reason
,
be
he
never
so
unlearned
;
what
will
follow
but
an
unhappy
liberty
,
yea
,
necessity
for
men
to
reject
the
highest
and
most
divine
mysteries
of
Christian
faith
,
unlesse
they
can
compose
all
repugnancies
after
an
intelligible
manner
(
as
he
speaks
)
even
to
every
ignorant
and
simple
person
,
which
is
impossible
;
or
els
say
that
it
is
reasonable
for
men
to
believe
contradictions
at
the
same
time
,
which
(
as
he
saith
)
is
very
unreasonable
.
For
doubtlesse
in
true
Philosophy
,
the
objections
which
may
be
made
against
the
mystery
of
the
Blessed
Trinity
and
the
Incarnation
of
God
,
are
much
more
difficult
,
than
any
that
can
be
brought
against
Transubstantiation
;
he
then
that
will
follow
these
new
principles
,
must
,
if
he
deny
the
one
,
deny
the
other
also
;
which
as
yet
the
greatest
part
of
Protestants
will
not
do
;
in
time
perhaps
they
may
:
or
which
is
much
better
,
observing
the
impiety
of
this
opinion
,
confesse
both
.
§
.
3.
This
I
conceive
was
the
reason
why
S.
Paul
saith
,
1.
Cor.
1.23
.
that
the
Apostles
did
preach
foolishnesse
in
the
opinion
of
the
Grecians
,
namely
because
they
sought
wisdome
;
and
what
was
that
wisdome
but
humane
,
the
dictates
of
naturall
reason
?
which
the
mysteries
of
the
Gospell
exceeding
,
they
counted
them
foolishnesse
:
but
to
those
that
were
called
,
it
was
the
power
of
God
,
and
the
wisdome
of
God
.
By
which
it
appears
that
the
wisdome
of
God
,
and
the
wisdome
of
the
Grecians
which
was
humane
wisdome
,
the
light
of
naturall
reason
and
discourse
,
were
very
different
;
wherein
the
Apostle
gives
(
as
it
is
meet
these
wise
men
should
do
)
the
preheminence
to
God
;
for
that
which
seems
foolish
in
God
,
is
wiser
than
whatsoever
is
in
men
;
and
so
the
mysteries
of
faith
,
which
seem
so
contrary
to
humane
reason
,
have
more
wisdome
in
them
,
than
their
reasons
have
that
oppose
them
;
who
do
therefore
but
prove
themselves
cum
ratione
insanire
,
to
be
mad
with
reason
.
This
doctrine
also
of
giving
reason
the
tribunall
in
matters
of
faith
,
and
that
,
as
it
is
in
every
particular
man
,
is
an
inlet
for
every
man
to
be
of
a
severall
Religion
,
by
differing
from
others
in
what
points
soever
,
according
to
the
direction
of
his
own
reason
;
yea
possibly
to
be
of
no
Christian
Religion
at
all
.
For
what
makes
the
Jew
to
continue
such
,
but
only
because
he
sees
no
reason
to
believe
the
New
Testament
?
and
if
a
Christian
should
chance
to
be
indued
with
the
same
reason
that
a
Jew
is
,
he
must
then
become
a
Jew
:
or
if
of
a
Heathen
,
he
must
become
a
Heathen
.
And
for
the
ignorant
and
unlearned
people
,
to
whom
this
is
a
rule
as
well
as
to
others
,
what
pitifull
absurd
Religions
,
or
none
at
all
,
will
be
amongst
them
,
who
have
so
small
abilities
of
reason
,
as
the
world
knowes
they
have
?
§
.
4.
Though
reason
be
in
its
owne
nature
the
same
,
and
as
it
proceeds
from
God
,
the
author
thereof
,
in
whose
mind
the
universall
idaea
thereof
is
placed
;
yet
as
it
exerciseth
it selfe
in
severall
men
(
since
the
ruine
thereof
in
Adams
fall
)
it
is
of
severall
dimensions
,
according
to
their
naturall
constitution
,
morall
education
,
and
industry
;
whence
it
must
needs
follow
that
according
to
the
different
latitude
of
mens
understandings
;
they
must
embrace
more
or
lesse
of
divine
truths
,
and
so
be
every
one
of
a
larger
or
stricter
belief
,
and
of
as
many
several
Religions
as
they
are
of
different
degrees
of
understanding
.
Yet
notwithstanding
this
admirable
variety
of
Religion
,
charitable
Chillingworth
doth
not
doubt
,
but
that
God
(
considering
humane
frailty
,
and
the
power
of
education
,
which
instils
in
us
many
false
apprehensions
,
and
that
hereby
excellent
judgements
are
corrupted
)
will
not
condemne
men
for
such
errors
,
as
by
reason
of
the
former
circumstances
,
were
unavoidable
,
but
conceives
that
they
are
in
a
Religion
,
whatsoever
it
be
,
in
which
they
may
attaine
salvation
.
So
that
by
consequence
any
man
may
be
saved
,
following
but
the
direction
of
his
owne
reason
,
although
that
reason
direct
him
to
deny
not
only
one
point
,
but
even
all
the
Christian
faith
;
thus
Jew
,
Turk
,
or
Heathen
,
may
by
this
platform
be
saved
.
§
.
5.
And
truely
if
a
man
do
not
believe
upon
this
one
(
and
virtually
all
)
reason
,
to
wit
,
that
the
Church
is
to
be
believed
,
he
according
to
my
reason
,
should
be
a
Heathen
rather
than
any
thing
else
;
because
their
Religion
ariseth
only
from
the
principles
of
reason
implanted
in
man
by
Gods
Commissary
,
Nature
;
wherein
all
men
,
whose
understandings
are
not
by
accident
eclipsed
,
do
agree
;
as
that
there
is
a
God
,
that
he
is
to
be
worshiped
,
that
we
must
do
as
we
would
be
done
unto
,
with
the
like
:
but
all
other
Religions
depend
upon
testimony
,
as
the
Jewes
and
Turkes
and
their
testimony
far
inferiour
to
that
of
the
Christians
;
so
that
if
I
were
not
a
Catholique
,
according
to
the
direction
of
my
reason
,
I
ought
to
bee
a
Heathen
.
But
if
I
will
be
a
Christian
,
I
ought
to
be
such
a
one
,
as
will
according
to
our
Saviours
command
)
deny
himselfe
;
Math.
16.24
.
And
a
mans
understanding
is
a
chiefe
part
of
himselfe
,
even
the
chiefest
according
to
most
mens
account
,
as
we
may
perceive
,
in
that
they
do
more
abhorre
to
be
counted
fools
,
which
is
a
defect
contrary
to
the
understanding
,
than
to
be
counted
vicious
,
which
is
a
defect
contrary
to
the
will
:
yet
this
must
be
denied
;
and
is
by
all
good
Christians
,
who
submit
to
that
,
which
(
as
the
Apostle
saith
)
brings
into
captivity
all
understandings
to
the
obedience
of
Christ
.
2
Cor.
10.5
.
§
.
6.
Besides
,
whatsoever
Religion
any
of
them
that
are
guided
by
this
principle
is
of
for
the
present
,
no
man
is
sure
nor
he
himselfe
,
that
he
shall
hold
it
to
morrow
;
for
if
his
reason
(
howsoever
deluded
with
false
apparitions
)
guide
him
to
the
belief
of
any
thing
contrary
to
that
which
he
now
holdeth
,
he
is
presently
obliged
to
follow
it
,
though
it
be
to
the
deniall
of
his
whole
present
faith
;
and
to
change
his
purpose
in
matters
of
Religion
,
as
oft
as
he
doth
his
apparell
;
and
so
float
in
a
giddy
irresolution
and
inconstancy
,
led
by
the
ignis
fatuus
the
foolish
fire
of
his
owne
reason
,
untill
at
last
he
sink
into
the
depth
of
Atheisme
and
damnation
.
Now
how
sutable
this
doctrine
is
to
the
peace
and
tranquillity
of
Common-Wealths
,
and
Kingdomes
,
(
wherin
every
man
is
left
to
his
own
liberty
in
the
choice
and
change
of
Religion
)
though
it
be
to
Arrianisme
,
to
the
Heresie
of
the
Macedonians
,
Manicheans
,
or
to
any
the
most
blasphemous
,
absurd
or
turbulent
,
and
that
with
impunity
(
as
he
challengeth
)
they
that
sit
at
the
helme
of
government
can
best
determine
.
§
7.
Lastly
,
if
any
of
these
fore-mentioned
waies
of
Protestants
,
for
the
knowledge
of
the
Word
of
God
,
the
guide
to
eternall
life
,
were
sufficient
,
what
need
were
there
of
preaching
,
and
instructing
of
the
people
,
at
least
of
them
that
can
read
?
but
let
them
take
the
Bible
,
and
let
nature
work
,
which
in
the
co-operation
of
their
owne
wise
fancies
,
will
hatch
a
goodly
Religion
no
doubt
,
borne
like
Minerva
of
the
brain
of
Jupiter
,
and
be
as
comely
as
a
Chymera
of
many
seuerall
shapes
tackt
together
;
and
to
them
instead
of
the
ancient
heathens
houshold-Gods
,
which
every
one
must
adore
as
his
private
God
within
himselfe
:
O
sacras
gentes
quibus
haec
nascuntur
in
ipsis
Numina
!
Who
prove
the
truth
of
this
saying
in
themselves
,
that
,
He
that
is
Schoole-master
to
himself
,
is
Scholler
to
a
fool
.
§
8.
Observing
thus
the
weaknesse
and
absurdity
of
all
the
Protestants
alledged
,
in
proof
that
the
Scripture
,
is
the
Word
of
God
,
&
easie
to
be
understood
,
at
least
in
all
things
necessary
to
salvation
;
and
that
it
is
to
be
interpreted
by
it self
,
or
by
the
Spirit
to
everie
particular
man
;
so
making
way
for
as
much
variety
in
Religion
,
as
there
may
be
diversity
of
opinion
;
I
saw
that
although
some
probable
arguments
may
be
drawn
from
the
Scriptures
to
prove
them
to
be
of
God
,
yet
there
was
no
other
infallible
way
to
know
what
is
the
true
Word
of
God
,
first
taught
by
the
Apostles
and
their
hearers
,
but
by
the
testimony
of
some
sure
,
certain
,
and
agreeing
witnesses
,
and
what
is
the
meaning
of
this
Word
of
God
,
in
case
there
should
be
any
important
difference
about
it
,
thereby
to
give
a
period
to
all
controversies
,
but
by
some
society
of
men
renowned
for
their
wisdome
:
And
this
I
conceived
in
common
prudence
a
far
better
way
than
for
a
man
to
rely
upon
himselfe
.
But
though
this
were
a
better
way
than
those
of
the
Protestants
,
yet
if
this
society
of
men
were
not
in
these
matters
free
from
error
,
although
it
is
more
likely
they
should
tell
truth
than
the
Protestants
,
yet
I
could
not
have
an
immovable
foundation
for
my
saith
,
but
it
would
be
subject
to
wavering
and
inconstancy
;
and
so
there
could
be
no
prudent
setlednesse
in
Religion
,
nor
any
well-built
hope
of
the
end
thereof
,
eternall
life
.
I
saw
then
that
it
was
needfull
that
there
should
be
a
faithfull
witnesse
a
wise
judge
,
and
so
wise
and
faithfull
,
that
he
should
not
be
subject
to
falshood
or
error
;
otherwise
it
seemed
to
me
,
that
God
had
not
contrived
a
competent
way
to
his
own
glory
or
mans
salvation
;
which
to
be
wanting
in
,
is
neither
sutable
to
his
wisdome
nor
his
goodnesse
.
I
therefore
concluded
that
there
was
some
society
of
men
who
must
instruct
us
in
the
premises
;
and
that
this
society
in
reason
ought
to
be
infallible
;
and
that
none
could
with
any
colour
pretend
to
be
this
society
,
but
that
which
we
call
the
Catholique
Church
,
which
all
Christians
professe
to
believe
,
according
to
the
Creed
of
the
Apostles
.
But
before
I
could
proceed
any
further
,
I
was
cast
upon
the
examination
of
the
sense
of
the
words
Church
,
and
Catholique
,
finding
therein
much
difference
amongst
the
pretenders
to
these
titles
.
CHAP.
V.
Of
the
meaning
of
these
words
Church
and
Catholique
;
and
that
neither
of
them
belong
to
Protestants
.
§
.
1.
THere
were
seven
Cities
that
strove
for
the
body
of
Homer
;
And
very
many
societies
of
Christians
there
are
,
that
lay
claime
to
the
body
of
Christ
,
which
is
his
Church
.
And
as
when
Telesius
a
young
Grecian
(
having
won
the
prize
in
the
Pythian
games
)
was
to
be
led
in
triumph
,
there
arose
such
a
dispute
between
the
severall
Nations
there
present
,
every
one
being
covetous
to
have
him
for
their
owne
,
that
one
drawing
one
way
,
another
another
,
instead
of
receiving
the
honour
that
was
prepared
for
him
,
he
was
torne
in
pieces
,
even
by
those
who
seemed
most
ambitious
to
honour
him
:
So
happens
it
to
the
Church
;
all
those
that
beare
the
name
of
Christians
avow
,
that
to
her
only
appertaines
the
victory
over
hell
,
and
that
whosoever
will
have
part
in
the
prize
and
glory
of
this
triumph
,
must
serve
under
her
Ensigne
:
but
when
they
come
to
debate
about
the
body
of
this
society
,
then
every
Sect
(
desirous
to
draw
her
to
themselves
)
they
rend
and
teare
her
in
pieces
;
and
instead
of
embracing
the
Church
,
which
consists
in
unity
,
they
embrace
Schism
and
Division
,
which
is
the
death
and
ruin
of
the
Church
.
§
.
2.
The
Protestants
do
somtimes
give
a
strict
definition
of
a
Church
,
somtimes
a
large
;
somtimes
they
restraine
her
to
the
number
of
the
predestinate
only
,
somtimes
they
enlarge
her
so
far
,
that
they
imbrace
within
her
compasse
(
because
they
will
be
sure
not
to
leave
out
themselves
)
all
the
variety
of
Christians
whatsoever
.
But
by
all
the
former
they
exclude
the
visibility
of
the
Church
,
which
is
an
inseperable
companion
thereof
,
as
I
shall
shew
hereafter
;
for
the
predistinate
are
not
knowne
to
any
body
,
nor
ordinary
unto
themselves
.
But
those
that
are
so
presumptuous
(
as
very
many
are
)
to
assume
unto
themselves
the
assurance
of
their
predestination
,
do
easily
lay
hold
on
this
tenure
,
which
they
do
the
more
boldly
,
by
how
much
it
is
more
difficult
for
another
to
disprove
;
but
as
it
is
not
easie
for
another
to
disprove
,
so
it
is
as
hard
for
them
to
prove
;
and
concludes
nothing
therefore
in
the
behalf
of
the
Churches
description
in
generall
,
or
of
their
share
in
particular
.
Beside
,
the
word
Ecclesia
,
Church
,
is
derived
from
a
verb
,
which
signifies
to
call
,
not
to
predestinate
:
And
the
Church
is
a
society
,
but
the
predestinate
are
a
multitude
;
and
there
is
this
difference
between
a
societie
and
a
multitude
,
that
a
society
hath
a
certain
form
and
vertue
whereby
they
communicate
together
,
which
the
other
without
this
association
have
not
.
Now
predestinaton
,
as
it
is
meere
predestination
,
establisheth
nothing
in
the
predestinate
,
nor
is
it
made
in
them
,
but
in
God
only
;
and
by
consequence
doth
not
make
them
actuall
parts
of
the
society
called
the
Church
.
It
is
not
the
union
of
predestination
,
but
of
vocation
that
builds
men
into
a
Church
.
By
the
later
definition
of
a
Church
,
they
deny
the
very
being
of
Heresie
and
Schisme
;
for
if
the
whole
Masse
of
Christians
be
the
Church
,
notwithstanding
the
errors
in
faith
which
some
of
them
hold
,
or
separation
in
communion
which
they
make
,
then
there
are
none
that
can
be
called
Heretiques
or
Schismatiques
;
or
else
(
which
is
equally
absurd
)
all
Heretiques
and
Schismatiques
are
of
the
Church
;
and
this
destroyes
the
holinesse
of
the
Church
in
doctrine
,
which
is
another
inseparable
ornament
thereof
.
Others
,
which
are
some
of
the
subdivisions
of
sects
amongst
the
Protestants
,
as
Brownists
,
Anabaptists
,
and
the
like
say
(
each
sect
for
it selfe
)
that
that
is
the
Church
,
excluding
all
others
from
that
title
,
even
their
fellow
Protestants
;
but
this
excludes
the
universality
of
the
Church
,
another
inseparable
companion
thereof
,
at
least
after
the
Apostles
had
propagated
it
.
But
the
Church
(
having
in
it
the
property
of
heat
,
which
(
as
Philosophers
say
)
is
to
gather
together
things
that
are
of
the
same
nature
,
and
separate
things
that
are
of
different
natures
)
includes
all
that
are
of
the
same
faith
,
and
admitteth
no
other
.
§
.
3.
I
therefore
conceived
(
according
to
the
judgement
of
the
most
learned
)
the
Church
to
be
a
society
of
those
that
God
hath
called
to
salvation
by
the
profession
of
the
true
faith
,
the
sincere
adminstration
of
the
Sacraments
,
and
the
adherence
to
lawfull
Pastors
:
Which
description
of
the
Church
is
so
fitted
and
proportioned
to
her
that
it
resembles
the
nest
of
the
Halcion
,
which
(
as
Plutarch
saith
)
is
of
such
a
just
and
exact
size
for
the
measure
of
her
body
,
that
it
can
serve
for
no
other
bird
either
greater
or
lesse
.
Then
for
the
meaning
of
the
word
Catholique
,
the
Protestants
say
that
that
Church
is
Catholique
,
which
holdeth
the
true
faith
,
which
though
it
be
not
spread
universally
over
the
world
,
yet
it
ought
to
be
so
,
say
they
,
and
therefore
it
is
Catholique
.
By
which
they
leave
men
in
a
labyrinth
of
finding
out
the
true
faith
in
all
the
particulars
thereof
,
which
,
(
as
they
say
)
must
guide
a
man
to
the
Church
that
is
truely
Catholique
,
which
being
the
object
of
the
understanding
,
is
much
more
difficult
to
find
out
,
than
that
which
is
the
object
of
the
sense
,
as
is
its
being
Catholique
.
And
therefore
it
seemed
to
me
as
proposterous
as
to
set
the
cart
before
the
horse
,
to
prove
a
Church
,
Catholique
,
because
it
is
true
;
whereas
it
should
be
proved
true
,
because
it
is
Catholique
.
Beside
the
name
Catholique
is
not
a
name
of
belief
only
,
but
of
communion
also
;
else
antiquity
would
not
have
refused
that
title
to
those
which
were
not
separated
from
the
belief
,
but
only
from
the
communion
of
the
Church
;
Catholique
Church
the
faith
and
Sacraments
may
he
had
,
but
not
salvation
.
So
that
Catholique
imports
thus
much
,
both
the
vast
extension
of
doctrine
to
persons
and
places
different
,
and
the
union
of
all
those
places
and
persons
in
Communion
.
Therefore
allbeit
the
Protestants
should
hold
the
same
belief
that
the
ancient
Church
did
,
yet
if
they
did
not
communicate
with
the
same
ancient
Church
,
which
by
succession
of
Pastors
and
People
is
derived
down
to
this
present
time
,
I
could
not
see
how
they
could
with
justice
assume
to
themselves
the
title
of
Catholiques
.
CHAP.
VI.
Of
the
Infallibility
of
the
Church
.
§
.
1.
NOw
that
the
Catholique
Church
(
which
society
of
Christians
soever
it
be
,
of
which
we
shall
deliberate
hereafter
)
is
the
only
faithfull
and
true
witnesse
of
the
matter
of
Gods
Word
,
to
tell
us
what
it
is
and
what
is
not
it
;
the
only
true
interpreter
of
the
meaning
of
Gods
word
,
and
the
last
and
finall
judge
of
all
controversies
that
may
arise
in
matters
of
Religion
;
and
that
shee
is
not
onely
true
,
but
that
shee
cannot
be
otherwise
seeing
shee
is
infallible
,
I
was
perswaded
to
believe
by
many
reasons
.
In
the
alleadging
of
which
,
I
will
avoid
the
accusation
of
Protestants
,
of
the
circular
disputation
of
Catholiques
,
saying
,
they
believe
the
Scripture
,
because
the
Church
saies
it
is
so
,
and
the
Church
,
because
the
Scripture
bids
them
do
so
.
First
,
then
without
dependence
on
the
Scripture
,
I
conceived
the
Catholique
Church
to
be
infallible
in
her
Traditions
,
in
that
which
she
declareth
to
us
concerning
the
doctrine
of
Christ
,
and
the
Apostles
,
and
that
even
in
the
very
nature
of
her
testimony
and
tradition
:
For
Tradition
being
a
full
report
of
what
was
evident
to
sense
,
namely
what
doctrines
the
Apostles
taught
,
what
Scripture
they
wrote
,
it
is
impossible
it
should
be
false
.
Worlds
of
men
cannot
be
universally
deceived
in
matters
evident
to
sense
,
as
are
the
things
men
heare
and
see
,
and
not
being
so
,
it
is
impossible
they
should
either
negligently
suffer
it
,
or
maliciously
agree
to
deceive
others
,
being
so
many
in
number
,
so
distant
in
place
,
so
different
in
affections
,
conditions
and
interests
.
Wherefore
it
is
impossible
,
that
what
is
delivered
by
full
Catholique
Tradition
from
the
Apostles
,
should
be
by
the
deliverers
first
devised
,
as
Tertullian
saith
;
That
which
is
found
one
and
the
same
amongst
many
,
is
not
an
error
,
but
a
Tradition
.
Yet
supposing
universall
Tradition
as
it
is
meerly
humane
,
be
in
its
nature
fallible
,
yet
the
Tradition
of
the
Catholique
Church
,
is
by
God
himselfe
preserved
from
error
;
which
is
thus
demonstrated
.
God
being
infinitely
good
,
and
ardently
desiring
the
salvation
of
mankind
,
cannot
permit
the
meanes
which
should
convey
the
Apostles
doctrine
to
posterity
,
by
the
belief
whereof
men
must
be
saved
,
to
be
poisoned
with
damnable
error
;
to
the
destruction
of
their
salvation
:
now
the
onely
meanes
to
convey
this
doctrine
,
is
the
Tradition
of
the
Catholique
Church
;
what
the
Apostles
taught
,
I
will
prescribe
ought
no
other
wayes
to
be
proved
than
by
those
Churches
which
the
Apostles
founded
.
All
other
means
,
as
I
have
shewed
you
before
,
are
insufficient
,
and
if
this
Tradition
of
the
Church
should
be
insufficient
also
,
by
reason
of
its
liablenesse
unto
error
;
then
were
there
no
certainty
at
all
of
the
truth
of
Christian
Religion
,
no
not
so
much
as
that
there
was
such
a
man
as
Jesus
Christ
;
but
all
men
would
be
left
to
grope
in
the
wandring
uncertainty
of
their
owne
imaginations
,
which
for
God
to
suffer
,
cannot
fall
under
any
prudent
mans
belief
.
§
.
2.
Secondly
,
that
which
bindeth
men
to
believe
a
thing
to
be
Gods
Word
,
God
cannot
suffer
to
delude
men
into
error
,
whereby
for
their
devotion
unto
his
truth
,
they
may
fall
into
damnation
;
now
Catholique
Tradition
from
the
Apostles
is
that
which
bindes
men
to
believe
the
same
to
be
the
Word
of
God
,
and
that
because
it
is
thereby
sufficiently
proposed
,
the
World
affording
no
higher
nor
surer
proposall
;
so
that
either
this
must
be
infallible
,
or
else
God
hath
left
us
to
the
guidance
of
our
own
weak
understandings
(
the
weaknesse
of
which
conceit
I
shewed
even
now
)
and
all
Christians
to
that
confusion
,
which
all
different
opinions
(
yet
reputed
the
Word
of
God
by
them
that
hold
them
)
may
produce
.
§
.
3.
Thirdly
,
God
being
the
Prime
Verity
,
he
cannot
so
much
as
connive
at
falshood
,
whereby
he
becomes
accessory
of
deceiving
them
,
who
simply
,
readily
,
and
religiously
believe
what
they
have
just
reason
to
think
to
be
his
Word
:
but
there
is
most
just
and
sufficient
reason
to
believe
that
the
doctrine
delivered
by
full
and
perpetuall
Tradition
,
from
hand
to
hand
,
even
from
the
Apostles
,
is
undoubtedly
their
doctrine
,
and
the
Word
of
God
;
therefore
he
cannot
suffer
Catholique
Tradition
to
be
falsified
.
Nor
can
(
as
I
conceive
)
any
prudent
man
imagine
that
God
having
sent
his
Son
into
the
world
,
to
teach
men
the
way
to
heaven
,
every
moment
of
whose
life
was
made
notable
,
by
doing
or
suffering
somthing
to
that
end
,
should
suffer
the
efficacy
and
power
thereof
to
be
extinguished
,
by
permitting
damnable
errors
in
the
whole
Church
,
and
that
soon
after
his
departure
,
(
as
some
Protestants
say
)
and
not
to
recover
light
for
twelve
or
fourteen
hundred
years
together
;
especially
considering
there
was
no
possible
meanes
for
any
man
to
know
the
contrary
;
there
was
no
society
of
men
that
taught
otherwise
,
and
if
at
any
time
there
started
up
any
,
they
were
condemned
of
error
by
all
their
fellow
-
Christians
,
and
in
processe
of
time
melted
from
the
face
of
the
earth
:
The
Scripture
(
if
that
were
the
means
,
as
Protestants
pretend
)
not
being
printed
,
the
invention
of
Printing
not
being
in
the
world
till
about
two
hundred
years
ago
;
and
the
Bibles
that
were
written
being
but
few
,
by
reason
of
the
great
labour
of
writing
them
;
and
those
that
were
,
not
purchaseable
but
by
few
,
because
of
their
price
,
nor
legible
but
by
fewer
,
because
they
were
not
printed
,
but
written
;
and
lastly
,
not
to
be
knowne
to
be
the
Word
of
God
(
as
I
have
shewed
before
)
but
by
the
testimony
of
those
men
,
who
(
they
say
)
were
corrupted
;
who
having
corrupted
the
doctrine
,
might
with
much
more
ease
have
extinguished
,
or
corrupted
the
Text
,
and
made
them
speak
what
they
pleased
,
it
being
known
to
far
fewer
than
the
doctrine
was
;
it
being
difficult
to
obtaine
,
uncertain
whether
it
were
right
,
and
very
obscure
in
its
meaning
;
so
that
if
they
had
been
guilty
of
changing
the
Apostles
doctrine
,
they
could
easily
have
razed
out
all
those
places
which
Protestants
urge
against
them
,
and
so
have
prevented
the
strange
and
notable
discovery
that
the
Protestants
think
they
have
made
of
their
errors
.
And
if
they
say
that
God
by
his
providence
preserved
the
Scripture
both
from
extinction
and
corruption
;
may
not
we
much
more
reasonably
say
,
(
having
warrant
for
it
out
of
the
Scripture
also
,
whereas
they
have
no
warrant
for
the
preservation
of
the
Text
)
that
God
by
the
same
providence
did
,
and
will
alwaies
preserve
his
Church
from
corruption
,
which
is
a
thing
much
more
easily
known
than
the
Scripture
,
&
consisting
of
a
living
multitude
can
expresse
it self
more
plainly
:
This
infallibility
in
the
mouth
and
Tradition
of
the
Church
,
the
Prophet
assureth
,
Esa.
59.21
.
My
Spirit
which
is
upon
thee
,
and
the
words
which
I
have
put
into
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
from
hence
forth
for
ever
.
And
therfore
S.
Augustine
saith
,
to
dispute
against
the
whole
Church
is
insolent
madnesse
.
§
.
4.
To
know
divine
and
supernaturall
truth
by
the
light
and
lustre
of
the
doctrine
,
belongs
to
the
Church
triumphant
;
Inward
assurance
without
an
externall
infallible
ground
,
is
proper
to
Prophets
and
Apostles
,
the
first
publishers
of
Religion
:
and
seeing
that
God
doth
not
now
instruct
either
of
these
waies
(
as
I
have
shewed
)
but
by
an
externall
infallible
ground
,
and
this
being
the
Tradition
of
the
Church
,
it
followes
,
that
he
must
preserve
it
from
error
,
and
likewise
render
the
Church
it selfe
alwaies
conspicuous
that
it
may
be
discerned
by
sensible
markes
,
of
which
we
shall
speake
anon
.
And
he
is
also
bound
by
his
providence
,
to
assist
men
in
the
finding
out
of
this
Church
,
when
they
apply
their
best
diligence
thereunto
,
that
so
they
be
not
deceived
.
And
whereas
some
of
the
more
learned
Protestants
say
,
that
though
they
have
no
infallible
ground
,
besides
the
teaching
of
the
Spirit
,
yet
they
are
not
taught
immediatly
by
propheticall
manner
,
because
they
are
also
taught
by
an
externall
probable
,
though
not
infallible
motive
;
to
wit
,
the
Churches
tradition
;
I
conceive
that
except
they
assigne
an
externall
infallible
meanes
besides
Gods
inward
teaching
,
they
cannot
avoid
the
challenging
of
immediate
revelation
.
For
whosoever
knowes
things
assuredly
by
the
inward
teaching
of
the
Spirit
,
without
an
externall
infallible
motive
,
unto
which
he
doth
adhere
is
assured
prophetically
,
though
he
have
some
externall
probable
motives
to
direct
his
belief
.
S.
Peter
had
some
come
conjecturall
signes
of
Symon
Magus
his
preversenesse
and
incorrigible
malice
,
yet
seeing
he
knew
it
assuredly
,
we
believe
he
knew
it
by
the
light
of
prophecy
,
because
beside
inward
assurance
he
had
no
externall
infallible
ground
.
If
one
see
a
man
give
almes
publiquely
,
though
he
see
probable
signes
and
tokens
that
he
doth
it
out
of
vaine
glory
,
yet
cannot
he
be
sure
thereof
,
but
by
the
light
of
immediate
revelation
,
because
the
other
tokens
are
not
grounds
sufficient
to
make
him
certain
.
For
if
a
man
be
sure
,
and
have
no
certain
ground
of
this
assurance
out
of
his
own
heart
,
it
is
cleer
,
that
he
is
assured
immediately
,
and
only
by
Gods
inward
inspiration
.
Wherefore
Protestants
,
if
they
will
disclaime
immediate
revelation
in
deed
,
&
not
in
words
only
,
they
must
either
grant
Tradition
to
be
infallible
,
or
else
assigne
some
externall
infallible
ground
besides
Tradition
,
whereby
they
are
taught
what
Scriptures
the
Apostles
delivered
.
Lastly
,
I
was
perswaded
of
the
Churches
infallibility
in
her
Traditions
and
Doctrines
,
because
she
is
endowed
with
the
power
of
miracles
;
which
wheresoere
they
are
(
which
I
shall
hereafter
examine
)
do
both
prove
,
that
that
society
of
Christians
is
the
true
Church
,
and
that
that
Church
is
infallible
in
all
that
she
proposes
as
the
Word
of
God
.
And
the
reason
is
,
because
God
(
who
is
truth
it self
)
cannot
set
his
hand
and
seal
,
that
is
miracles
,
and
works
proper
to
himself
,
to
warrant
and
authorize
a
falshood
invented
by
men
.
Against
which
[
*
](A65197-e18650-b)
*
Feild
lib.
3.
cap
15.
Whites
Reply
p
216.
Protestants
object
and
say
,
that
miracles
are
only
probable
,
and
not
sufficient
testimonies
of
divine
doctrine
;
alleadging
Bellarmine
who
saith
,
we
cannot
know
evidently
that
miracles
are
true
,
for
if
we
did
,
we
should
know
evidently
that
our
faith
is
true
,
and
so
it
should
not
be
faith
.
To
which
may
be
answered
,
that
such
evidence
as
doth
exclude
the
necessity
of
pious
affection
,
and
reverence
to
Gods
Word
,
evidence
that
(
considering
the
imperfection
of
humane
understanding
)
may
enforce
men
to
believe
,
cannot
stand
with
true
faith
.
If
we
know
by
Mathematicall
or
Metaphysicall
evidence
,
that
the
miracles
done
in
the
Church
were
true
,
this
evidence
would
compell
men
to
believe
,
and
to
overcome
the
naturall
obscurity
and
seeming
impossibility
of
the
Catholique
Doctrine
;
therefore
as
Bellarmine
saith
,
we
cannot
be
Mathematically
and
altogether
infallibly
sure
by
the
light
of
nature
,
that
miracles
are
true
.
Notwithstanding
it
cannot
be
denied
in
reason
,
what
our
Saviour
affirmes
,
that
miracles
are
a
sufficient
testimony
binding
men
to
believe
,
the
very
works
that
I
do
,
do
bear
witnesse
of
me
,
that
the
Father
hath
sent
me
,
Joh.
5.36
.
and
consequently
that
we
may
know
them
to
be
true
by
Physicall
evidence
,
as
we
are
sure
of
things
we
see
with
our
eyes
,
and
handle
with
our
hands
;
as
S.
John
saith
,
1
Epist.
1.1
.
what
we
have
seen
with
our
eyes
,
what
we
have
beheld
,
and
our
hands
have
handled
of
the
word
of
life
.
Or
we
may
be
as
sure
of
Miracles
,
as
we
are
of
such
things
as
being
once
evident
to
the
world
,
are
by
the
worlds
full
report
declared
unto
us
;
which
is
a
morall
infallibility
.
So
that
if
we
have
not
a
Metaphysicall
or
Mathematicall
infallibility
of
the
truth
of
Miracles
,
yet
we
have
a
Physicall
and
morall
infallibilitie
,
as
much
as
we
have
of
any
thing
we
either
hear
or
see
.
Nor
doth
this
Physicall
evidence
take
away
the
merit
of
faith
,
because
this
evidence
not
being
altogether
and
in
the
highest
degree
infallible
in
it self
(
for
our
senses
may
somtimes
be
deceived
)
it
is
not
sufficient
to
conquer
the
naturall
obscurity
,
darknesse
,
and
seeming
falshood
of
things
to
be
believed
,
upon
the
testimony
of
those
miracles
.
For
the
mystery
of
the
Trinity
,
of
the
Incarnation
,
Reall
presence
,
and
the
like
,
seem
as
far
above
the
reach
of
reason
as
any
Miracle
can
seem
evident
to
sense
;
hence
when
faith
is
proposed
by
Miracles
,
there
ariseth
a
conflict
betwixt
the
seeming
evidence
of
the
Miracles
,
and
the
seeming
falshood
and
darknesse
of
Catholique
Doctrine
;
against
which
obscurity
a
man
cannot
get
the
victory
by
the
sole
evidence
of
miracles
,
except
he
be
inwardly
assisted
by
the
light
of
Gods
Spirit
,
moving
him
by
pious
affection
to
cleave
to
the
Doctrine
,
which
is
by
so
cleer
testimony
proved
to
be
his
Word
.
Even
as
a
man
shut
up
in
a
chamber
,
with
two
lights
,
whereof
the
one
makes
the
wall
seem
white
,
the
other
blew
,
cannot
be
firmly
assured
what
colour
it
is
untill
day-light
enter
,
and
obscuring
both
those
lights
,
discover
the
truth
:
so
a
man
looking
upon
Christian
Doctrines
,
by
the
light
of
miracles
done
to
prove
them
,
will
be
moved
to
judge
them
to
be
truth
;
but
looking
upon
them
through
the
evidence
of
their
seeming
impossibilities
unto
reason
,
they
will
seem
false
:
nor
will
he
be
able
firmly
to
resolve
for
the
side
of
faith
,
untill
the
light
of
divine
grace
enter
into
his
heart
,
making
him
prefer
,
through
pious
reverence
to
God
,
the
so-proposed
authority
of
his
Word
,
before
the
seeming
impossibility
to
mans
reason
.
CHAP.
VII
.
That
Catholique
Tradition
is
the
onely
firm
foundation
and
motive
to
induce
us
to
beleeve
,
that
the
Apostles
received
their
doctrine
from
Jesus
Christ
,
and
Jesus
Christ
from
God
the
Father
;
And
what
are
the
meanes
,
by
which
this
doctrine
is
derived
downe
to
us
.
§
.
1.
AS
Catholique
Tradition
is
infallible
in
it self
,
so
is
it
most
necessary
for
us
,
there
being
no
other
certaine
testimony
to
any
prudent
man
,
no
firme
ground
or
motive
to
believe
,
that
the
Primitive
Church
received
her
doctrine
from
the
Apostles
,
the
Apostles
from
Christ
,
Christ
from
God
;
nor
no
way
to
bring
it
downe
from
those
times
to
these
,
but
only
the
Tradition
of
the
Church
.
For
we
may
observe
three
properties
of
the
doctrine
of
faith
;
to
be
true
,
to
be
revealed
of
God
,
to
be
preached
and
delivered
by
the
Apostles
.
The
highest
ground
by
which
a
man
is
persuaded
that
his
faith
is
true
,
is
the
authority
of
God
speaking
and
revealing
it
;
the
highest
proof
by
which
a
man
is
assured
that
his
faith
is
revealed
,
is
the
authority
of
Christ
and
his
Apostles
,
who
delivered
the
same
,
as
descending
from
God
;
but
the
highest
ground
that
moveth
a
man
to
believe
that
his
faith
was
preached
by
the
Apostles
,
is
the
perpetuall
Tradition
of
the
Church
succeeding
the
Apostles
unto
this
day
,
assuring
him
so
much
;
according
to
the
saying
of
[
*
](A65197-e19130-b)
*
De
praescr
.
c.
21.
&
37.
Tertullian
,
who
maketh
this
ladder
of
belief
in
this
sort
;
what
I
believe
,
I
received
from
the
present
Church
,
the
present
from
the
Primitive
,
the
Primitive
Church
from
the
Apostles
,
the
Apostles
from
Christ
,
Christ
from
God
,
and
God
the
prime
verity
,
from
no
other
fountaine
different
from
his
own
infallible
knowledge
:
So
that
he
that
cleaveth
not
to
the
present
Church
,
firmely
believing
the
Tradition
thereof
,
as
being
come
down
by
succession
,
is
not
so
much
as
on
the
lowest
step
of
the
ladder
that
leads
unto
God
,
the
revealer
of
saving
truth
;
successive
Tradition
unwritten
being
the
last
and
finall
ground
whereon
we
believe
that
the
points
of
our
belief
came
from
the
Apostles
,
which
may
be
proved
by
these
arguments
.
§
.
2.
First
,
if
the
maine
points
of
faith
be
to
be
believed
to
come
from
the
Apostles
because
they
are
written
in
Scriptures
,
and
the
Scriptures
are
believed
to
be
the
Word
of
God
,
upon
the
report
of
universall
Tradition
,
then
our
belief
that
the
things
which
we
believe
come
from
the
Apostles
,
and
from
God
,
resteth
upon
the
Tradition
of
the
Church
;
but
it
is
most
certaine
that
the
Scriptures
cannot
be
proved
to
have
been
delivered
unto
the
Church
by
the
Apostles
,
but
by
the
perpetuall
Tradition
unwritten
conserved
in
the
Church
succeeding
the
Apostles
;
all
the
other
waies
by
which
the
Protestants
endeavour
to
prove
the
Scripture
to
be
the
word
of
God
being
vaine
and
insufficient
,
as
I
have
proved
before
.
Secondly
,
common
and
unlearned
people
,
which
comprehend
the
greatest
part
of
Christians
,
may
have
true
faith
,
yet
they
cannot
have
it
grounded
on
the
Scripture
,
for
they
can
neither
understand
,
nor
read
it
;
or
if
read
it
,
yet
but
in
a
vulgar
language
,
of
the
truth
of
whose
translation
they
are
not
assured
,
therefore
must
rely
upon
the
testimony
of
the
present
Church
,
that
that
which
they
believe
is
the
Word
of
God
.
Thirdly
,
if
all
the
maine
and
substantiall
points
of
Christian
faith
must
be
believed
,
before
we
can
securely
read
and
truly
understand
the
holy
Scripture
,
than
they
are
believed
not
upon
Scripture
,
but
upon
Tradition
going
before
Scripture
;
and
that
it
is
so
is
manifest
,
because
true
faith
is
not
built
,
but
upon
Scripture
truly
understood
according
to
the
right
sense
thereof
,
nor
can
we
understand
the
Scripture
aright
,
unlesse
we
first
know
the
main
Articles
of
Faith
,
which
all
are
bound
expresly
to
believe
,
by
which
as
by
a
rule
,
we
must
regulate
our selves
in
the
interpretation
of
the
Scripture
;
otherwise
without
being
setled
in
the
rule
of
faith
by
Tradition
,
men
are
apt
to
fall
into
grievous
errors
,
even
against
the
main
articles
of
the
faith
,
as
of
the
Blessed
Trinity
,
and
Incarnation
of
the
Son
of
God
,
as
experience
doth
sufficiently
testifie
;
so
that
reading
and
interpreting
Scripture
,
doth
not
make
men
Christians
,
but
supposeth
them
to
be
made
so
by
Tradition
;
at
least
for
the
main
points
,
such
as
every
one
is
bound
expresly
to
know
.
Fourthly
they
to
whom
the
Apostles
wrote
and
delivered
the
Scripture
,
were
already
converted
to
Christianity
;
and
instructed
in
all
necessary
points
of
faith
,
and
in
the
common
practises
of
Christianity
;
and
so
,
by
what
they
knew
by
Tradition
,
could
easily
interpret
what
was
written
,
but
otherwise
might
easily
have
failed
in
the
mainest
points
,
as
some
forsaking
Tradition
did
;
for
example
the
Arrians
,
who
were
confuted
by
the
Catholiques
,
not
by
bare
Scripture
,
for
of
that
the
Arrians
had
plenty
,
but
as
it
was
interpreted
by
Tradition
;
Therefore
none
can
be
supposed
to
understand
the
Scripture
aright
,
&
so
to
know
the
true
word
and
will
of
God
,
but
by
being
such
as
they
were
,
to
whom
the
Apostles
delivered
the
Scripture
;
that
is
,
first
instructed
by
Tradition
:
Otherwise
they
may
easily
erre
in
some
chiefe
articles
of
Faith
,
any
of
which
to
erre
in
,
is
damnable
.
And
I
would
faine
know
,
whether
any
understanding
Protestant
doth
believe
,
that
if
a
Bible
were
given
to
a
heathen
,
or
to
one
borne
amongst
themselves
(
supposing
he
had
not
been
trained
up
by
Catechisme
and
other
traditionall
instruction
)
whether
I
say
he
could
out
of
that
extract
,
as
points
cleerly
expressed
therein
,
the
thirty
nine
Articles
of
the
Church
of
England
,
or
the
book
called
the
Harmony
of
Confessions
,
which
is
the
profession
of
the
faith
of
most
of
the
Protestants
of
the
world
?
Lastly
,
we
cannot
with
modesty
say
,
that
we
are
more
able
to
understand
Scripture
,
than
were
our
fore-fathers
,
the
ancient
Doctors
of
the
Church
;
but
they
thought
themselves
unable
to
interpret
Scripture
,
by
conference
of
places
,
or
such
like
humane
means
,
without
the
light
of
Christian
Doctrine
before-hand
knowne
,
and
firmly
believed
upon
the
Tradition
of
the
Church
,
witnesse
[
*
](A65197-e19790-b)
*
Ruf.
Eccl.
hist.
l.
2.
c
9.
S.
Basil
,
S.
Gregory
Nazianzene
,
and
[
*
](A65197-e19840-b)
*
Orig.
tract
.
in
Mat.
29.
c.
23.
Origen
,
who
thus
writeth
,
In
our
understanding
of
Scriptures
,
we
must
not
depart
from
the
first
Ecclesiasticall
Tradition
,
nor
believe
otherwise
but
as
the
Church
of
God
hath
by
succession
delivered
to
us
;
therefore
no
man
is
able
to
interpret
Scripture
,
without
the
light
and
assistance
of
Christian
faith
,
afore-hand
received
by
the
voice
of
the
Church
,
delivering
what
shee
received
from
her
ancestors
.
Dangerously
and
high
boldnesse
then
it
is
,
for
men
of
this
age
,
so
to
presume
on
their
owne
interpretations
of
Scripture
,
gotten
by
humane
meanes
,
as
to
make
them
over-ballance
a
thousand
[
*
](A65197-e19910-b)
*
Luther
de
capt
.
Babil
.
Tom.
2.
Wittenberg
.
p.
344.
Cyprians
,
Augustines
,
Churches
and
Traditions
.
§
.
3.
From
all
which
I
observed
,
that
the
Protestants
do
not
well
understand
that
place
of
Scripture
,
so
frequently
urged
by
them
against
Tradition
,
where
S.
Paul
saith
to
Timothy
,
Thou
hast
known
the
holy
Scriptures
from
thy
childhood
,
which
are
able
to
instruct
thee
,
or
make
thee
wise
unto
salvation
;
Inferring
from
hence
,
that
the
Scriptures
are
able
to
make
all
men
wise
unto
salvation
;
whereas
this
was
spoken
with
relation
to
Timothy
only
,
and
to
such
as
agree
with
him
in
the
cause
,
for
which
this
saying
is
true
in
him
,
that
is
,
such
as
were
aforehand
instructed
by
Tradition
,
and
did
firmly
believe
all
substantiall
Doctrines
of
faith
,
and
know
the
necessary
practises
of
Christian
Discipline
,
even
as
what
God
said
to
Abraham
,
I
am
thy
protector
,
and
thy
exceeding
great
reward
,
Gen.
15.1
.
is
not
appliable
to
all
men
absolutely
,
but
only
to
all
men
that
were
of
the
same
qualification
,
that
is
,
faithfull
and
devout
,
as
he
was
.
Moreover
the
Apostle
in
that
place
speaketh
only
of
the
Scriptures
of
the
Old
Testament
,
for
the
New
was
not
written
in
the
infancy
of
Timothy
,
nor
some
of
it
at
this
very
time
that
these
words
were
written
;
and
these
Scriptures
he
affirmes
also
to
instruct
Timothy
,
not
by
themselves
alone
,
but
by
faith
,
which
is
in
Christ
Jesus
,
that
is
,
joyned
with
the
doctrine
of
the
Christian
faith
,
which
Timothy
had
heard
,
and
believed
on
the
voice
of
Tradition
.
And
the
following
words
of
the
Apostle
are
with
equall
confidence
insisted
on
,
All
Scripture
inspired
of
God
is
profitable
to
teach
,
&c.
is
very
unprofitable
for
their
purpose
,
seeing
that
profitable
can
by
no
means
be
stretcht
to
signifie
sufficient
,
as
they
would
have
it
,
and
that
for
every
man
,
but
particularly
for
him
that
is
HOMO
DEI
,
a
man
of
God
,
that
is
,
one
already
instructed
by
Tradition
,
in
all
the
main
points
of
Christian
faith
and
godly
life
,
such
an
one
as
Timothy
was
.
Thus
indeed
the
Scriptures
may
be
granted
sufficient
,
joyned
with
Tradition
,
but
not
alone
.
And
whereas
there
are
some
places
of
the
Fathers
alledged
by
Protestants
to
prove
the
Scriptures
to
be
clear
in
all
substantiall
points
,
they
are
to
be
understood
as
the
Apostles
words
are
,
with
reference
to
such
men
who
have
been
before
instructed
by
Tradition
;
even
as
they
that
hear
Aristotle
explicate
himself
by
word
of
mouth
,
may
easily
understand
his
books
of
nature
,
which
are
very
hard
to
be
understood
of
them
that
never
heard
his
explication
,
either
from
his
own
mouth
,
or
by
Tradition
from
his
Schollers
.
§
4.
Whereas
some
Protestants
say
,
that
the
difficult
places
of
Scripture
are
unfolded
[
a
](A65197-e20330-b)
a
Wootton
triall
of
the
Romish
,
&c.
p.
88.
l.
●9
.
by
Scripture
,
and
the
rules
of
Logick
,
[
b
](A65197-e20370-b)
b
Field
p.
281.
lin.
20.
and
by
other
things
beside
Scripture
evident
in
the
light
of
nature
,
it
seems
to
me
very
incongruous
:
First
,
because
the
rule
of
faith
must
be
for
the
capacity
of
the
unlearned
as
well
as
the
learned
;
and
unlearned
men
cannot
be
sure
of
the
infolded
sense
of
the
Scripture
by
Logicall
deductions
.
Secondly
,
the
Scripture
it self
sends
us
to
supply
her
wants
,
not
to
the
rules
of
Logick
,
but
unto
Tradition
,
saying
,
Hold
the
Traditions
which
ye
have
received
by
word
or
our
Epistle
,
2
Thes.
2.15
.
It
sendeth
us
to
the
Church
,
the
pillar
and
ground
of
truth
,
1
Tim.
3.15
.
which
whosoever
doth
not
heare
,
is
as
a
Heathen
and
a
Publican
,
Matth.
18.17
.
It
did
the
same
to
the
Jewes
,
who
had
the
Scriptures
also
,
saying
,
Remember
the
old
dayes
,
think
upon
every
generation
:
ask
thy
father
and
he
will
declare
unto
thee
,
the
elders
and
they
will
tell
thee
,
Deut.
32.7
.
The
same
do
the
Fathers
,
as
I
shall
shew
hereafter
.
§
5.
And
whereas
it
is
further
objected
,
that
the
Fathers
disputed
negatively
from
the
Scripture
,
against
Heretiques
,
thus
;
Doctrine
is
not
cleerly
delivered
in
Scripture
,
therefore
it
is
not
to
be
received
as
a
matter
of
Faith
;
we
must
know
that
the
Fathers
proceeded
upon
this
supposition
that
was
known
to
all
,
and
granted
by
the
Heretiques
themselves
,
namely
that
the
Doctrines
they
disputed
against
,
were
not
the
Traditions
of
the
Church
:
and
in
this
case
they
required
the
testimony
of
Scripture
.
Yea
more
,
the
Fathers
did
not
onely
require
places
of
Scripture
from
the
Heretiques
,
by
way
of
deduction
and
Logicall
inference
(
for
to
such
all
ancient
Heretiques
and
Protestants
now
pretend
,
wherewith
they
delude
ignorant
people
)
but
they
required
of
them
to
shew
their
Doctrine
in
Scripture
,
saith
Irenaeus
,
expresly
and
in
termes
;
and
to
prove
it
,
not
by
texts
[
*
](A65197-e20610-b)
*
Aug.
de
unitat
.
Eccles.
cap.
5.
which
require
sharpnesse
of
wit
in
the
Auditors
to
judge
,
who
doth
more
probably
interpret
them
,
not
by
places
which
require
an
interpreter
,
one
to
make
Logicall
inferences
upon
the
text
,
but
by
places
plaine
,
manifest
,
cleere
,
which
leave
no
place
to
contrary
exposition
,
and
that
no
Sophistry
can
wrest
them
to
other
sense
;
to
the
end
that
controversies
which
concern
the
salvation
of
soules
,
be
defined
by
Gods
formall
Word
,
and
not
by
deductions
from
it
by
rules
of
Logicke
.
And
even
by
this
way
of
the
Fathers
arguing
negatively
from
the
Scripture
,
the
Protestant
Religion
is
quite
overthrowne
;
for
seeing
nothing
is
to
be
reputed
a
matter
of
faith
,
which
is
not
formally
and
expresly
to
be
proved
by
the
Word
of
God
,
either
written
,
or
unwritten
,
and
delivered
by
full
Ecclesiasticall
Tradition
;
and
seeing
the
Protestants
doe
not
,
nor
can
pretend
to
this
Tradition
,
nor
yet
can
prove
their
tenets
by
Scripture
in
expresse
and
evident
termes
,
but
such
as
themselves
confesse
to
receive
probable
solutions
,
it
must
hence
necessarily
follow
that
their
doctrines
are
false
,
without
foundation
,
and
to
be
rejected
by
every
Christian
.
§
.
6.
Lastly
whereas
Protestants
object
that
the
Pharisees
are
reproved
by
Christ
for
the
observation
of
Traditions
,
it
is
altogether
impertinent
;
for
the
Scripture
doth
not
say
that
their
Traditions
were
derived
by
succession
from
Moses
the
first
deliverer
of
their
law
,
nor
did
the
Pharisees
pretend
to
it
,
but
they
were
Traditions
of
their
owne
,
whereof
some
were
frivolous
and
superstitious
,
some
impious
,
some
pious
,
:
The
frivolous
and
superstitious
were
their
washing
of
hands
,
pots
,
dishes
,
&
the
like
,
supposing
that
otherwise
they
might
have
some
spirituall
impurity
in
them
;
which
our
Saviour
confutes
saying
,
There
is
nothing
without
a
man
entring
into
him
which
can
defile
him
.
Mark
7.15
.
The
impious
were
such
,
as
whereby
they
violated
the
commandements
of
God
,
under
the
pretence
of
observing
their
Traditions
,
as
when
they
allowed
a
man
under
pretence
of
giving
something
to
the
Church
to
neglect
his
duty
to
his
parents
;
Mar.
7.11
.
Neither
of
these
kinds
is
the
Catholike
Church
guilty
of
.
Of
their
pious
,
we
have
an
example
in
their
paying
Tithes
of
mint
,
a
very
small
herb
,
which
was
a
Tradition
of
their
owne
not
commanded
in
their
law
,
yet
this
our
Saviour
approves
and
binds
them
to
it
,
saying
,
this
you
ought
to
have
done
,
Luc.
11.42
.
And
it
is
worth
the
observation
,
that
the
thing
most
of
all
objected
against
our
Saviour
,
was
the
written
word
and
Tradition
of
God
by
Moses
about
keeping
the
Sabbath
day
(
as
appeares
in
all
the
Evangelists
)
from
which
precept
,
not
by
Tradition
unwritten
,
but
by
logicall
inferences
of
their
owne
,
they
concluded
that
our
Saviour
brake
the
Sabbath
by
healing
or
doing
some
small
labour
thereon
.
So
that
the
Pharisaicall
Traditions
were
not
pretended
to
be
doctrines
unwritten
,
derived
from
the
first
deliverer
of
their
religion
,
but
doctrines
concluded
from
the
Scripture
,
by
the
rules
of
Logick
and
reason
(
as
they
conceived
)
according
to
the
present
manner
of
the
Protestants
.
CHAP.
VIII
.
That
the
Church
is
infallible
in
whatsoever
she
proposeth
,
as
the
Word
of
God
written
or
unwritten
,
whether
of
great
or
small
consequence
.
That
to
doubt
of
any
one
point
,
is
to
destroy
the
foundation
of
faith
.
And
that
Protestants
distinction
between
points
fundamentall
and
non-fundamentall
,
is
ridiculous
and
deceiptfull
.
§
.
1.
HAving
thus
found
out
that
the
Church
was
shee
,
from
whom
I
was
to
receive
assurance
what
is
the
word
of
God
;
and
that
otherwise
it
was
impossible
for
me
to
know
it
,
and
that
shee
could
not
mistake
nor
erre
in
her
directions
,
I
conceived
then
,
that
I
was
bound
to
believe
all
that
shee
propounded
to
me
as
the
word
of
God
,
whether
it
were
written
or
not
written
(
writing
being
no
testimony
of
the
truth
of
any
thing
,
seeing
it
may
be
false
as
well
as
speaking
)
and
that
to
doubt
of
any
thing
,
was
to
call
all
into
question
,
and
to
dissolve
the
whole
nature
of
divine
faith
.
For
to
believe
hath
a
threefold
signification
in
speech
;
first
it
is
taken
for
knowledge
;
as
where
our
Saviour
saith
,
Thomas
because
thou
hast
seen
me
thou
believest
,
John
20.29
.
to
wit
,
that
I
am
risen
:
now
he
that
sees
one
,
knowes
so
much
.
Secondly
,
for
opinion
;
which
is
an
assent
begot
by
probable
reason
,
so
men
delivering
their
opinions
,
use
to
say
,
I
believe
thus
,
or
thus
.
Thirdly
and
most
properly
,
for
an
assent
unto
such
things
as
doe
not
appear
,
but
are
assented
unto
by
a
firm
reliance
on
the
truth
of
him
that
reports
them
,
as
S.
Paul
saith
,
Faith
is
the
argument
of
things
not
seen
,
Heb
,
11.1
.
And
this
reliance
on
an
Author
,
such
as
cannot
deceive
or
be
deceived
(
at
least
in
those
things
which
he
propounds
unto
us
to
be
believed
)
must
beget
in
us
an
equall
belief
of
things
that
have
humane
possibility
or
probability
on
their
side
,
and
of
things
that
are
clean
against
it
;
the
matter
propounded
makes
no
matter
,
nor
yet
the
manner
of
propounding
;
it
is
the
Author
,
and
our
apprehension
of
him
that
controles
all
opposition
.
By
this
do
we
believe
the
inexplicable
mystery
of
the
Trinity
,
the
Incarnation
of
God
,
the
Mother-hood
and
yet
Virginity
of
the
B.
Virgin
Mother
,
with
many
others
,
with
as
much
ease
,
as
we
believe
that
Noah
had
three
sons
,
or
that
S.
Peter
had
neither
silver
nor
gold
:
and
by
this
do
we
believe
the
latter
with
as
much
strength
and
firmnesse
as
the
former
.
For
he
that
believes
a
thing
because
such
an
one
sayes
it
,
who
he
believes
cannot
lie
,
must
believe
all
that
he
sayes
,
and
that
with
the
same
firmnesse
,
because
the
reason
of
his
belief
still
remaines
,
namely
,
the
inerrability
of
the
speaker
.
But
if
he
apply
his
belief
according
to
the
probability
of
the
thing
spoken
,
and
no
further
,
then
he
doth
not
believe
,
because
of
the
truth
of
the
speaker
,
but
of
the
thing
spoken
,
which
he
must
gather
from
probabilities
of
reason
,
wherein
he
doth
not
believe
the
thing
for
the
truth
sake
of
the
speakers
testimony
,
but
for
the
likelihood
thereof
,
which
he
finds
by
the
measure
of
his
own
understanding
;
which
is
not
to
believe
the
other
,
but
himselfe
;
and
the
other
no
more
than
he
would
do
the
arrantest
lyer
in
the
world
,
yea
the
Devill
himself
,
that
is
,
so
far
as
he
by
his
reason
conceives
that
he
speakes
the
truth
.
Which
reason
of
his
,
if
it
be
infallible
,
he
doth
not
believe
the
thing
properly
,
but
he
knowes
it
;
if
it
be
but
probable
,
he
believes
it
not
properly
,
but
hath
an
opinion
of
it
;
and
no
more
assurance
than
of
other
humane
reports
,
whose
authors
have
no
security
from
error
;
which
as
they
may
be
true
,
so
they
may
also
be
false
.
And
thus
to
believe
,
is
not
to
believe
by
divine
and
infallible
faith
,
but
by
humane
and
fallible
;
and
so
it
cancells
divine
supernaturall
faith
,
the
first
in
order
of
the
three
theologicall
vertues
,
without
which
no
man
can
be
saved
.
§
.
3.
So
that
all
the
place
that
reason
hath
in
the
government
of
our
faith
is
this
,
to
lead
us
to
believe
that
testimony
which
cannot
deceive
us
,
and
for
the
particular
objects
of
beliefe
,
to
take
them
upon
trust
of
that
testimony
,
without
checking
at
them
whatsoever
they
be
;
and
though
they
be
bones
to
Philosophy
,
yet
make
them
milke
to
faith
;
and
not
as
Heretiques
doe
,
make
us
demand
a
reason
of
every
particular
point
of
faith
,
which
if
it
square
not
to
their
apprehensions
,
they
cashiere
:
This
is
not
faith
,
but
fancy
.
For
,
to
rely
upon
a
humane
basis
such
as
reason
is
,
will
not
support
such
a
mighty
statue
as
divine
faith
:
And
,
to
use
Chillingworths
own
similitude
,
Water
will
not
rise
higher
then
the
fountain
from
whence
it
springs
:
if
therefore
particular
reason
be
the
governour
of
our
faith
,
which
reason
is
a
humane
and
fallible
thing
,
it
cannot
rise
to
,
nor
support
a
divine
faith
:
But
divine
faith
is
that
which
God
requires
of
us
in
the
businesse
of
Religion
,
and
that
which
is
not
such
,
is
none
.
And
it
is
convenient
,
that
as
God
ordained
man
to
a
supernaturall
end
,
namely
the
blissefull
vision
of
himselfe
,
which
is
a
thing
far
above
all
excellencies
of
nature
;
so
he
should
bring
him
to
this
blisse
,
by
believing
things
above
the
reach
of
reason
,
which
in
man
is
his
nature
;
and
to
beget
this
faith
by
Miracles
,
his
owne
acts
,
which
are
above
the
power
of
nature
;
and
by
the
testimony
of
those
that
do
those
supernaturall
acts
;
to
whom
,
if
he
have
given
his
deeds
,
it
cannot
be
doubted
but
he
hath
given
his
word
,
of
any
part
whereof
to
make
any
doubt
,
is
to
call
the
credit
of
all
into
question
;
the
house
of
Faith
being
like
some
artificiall
buildings
,
whereof
if
you
pull
out
one
pin
,
you
loosen
the
whole
frame
:
So
if
a
man
disbelieve
any
one
point
delivered
him
by
the
Catholique
Church
,
he
unjoynts
the
whole
frame
of
faith
,
and
virtually
denies
it
all
;
and
that
because
they
have
all
the
same
height
of
proof
,
to
wit
,
the
testimony
of
the
Church
;
which
if
she
can
lie
in
one
thing
,
she
may
(
for
ought
wee
know
)
in
another
,
and
so
in
all
,
and
thus
bring
a
man
to
doubt
of
all
,
and
then
to
denie
all
:
And
that
those
men
that
doe
denie
some
one
point
of
Catholique
Tradition
(
though
unwritten
)
doe
not
denie
all
,
is
not
for
that
they
have
any
faith
,
but
out
of
secular
ends
,
and
deceiptfull
reason
.
§
4.
Indeed
some
Protestants
grant
that
if
Tradition
be
universall
,
and
perfectly
Catholique
,
it
doth
oblige
to
the
belief
thereof
,
but
not
otherwise
;
by
which
universall
Tradition
they
meane
,
such
as
never
any
one
gainsaid
.
But
if
such
onely
are
to
be
called
Catholique
Traditions
,
there
is
scarce
any
thing
left
for
Christians
to
believe
,
(
and
indeed
to
that
passe
have
many
brought
it
;
)
for
some
have
denied
the
distinction
of
Persons
in
the
Trinity
,
others
the
Divinity
of
our
Saviour
,
others
his
humanity
,
others
the
Deity
of
the
Holy
Ghost
,
and
a
hundred
more
:
now
if
no
Tradition
be
to
be
called
Catholique
,
but
such
as
was
never
denied
by
any
one
,
or
some
number
of
Christians
,
then
a
man
may
deny
the
fore-mentioned
,
and
many
other
points
and
Articles
of
faith
,
because
their
Tradition
hath
not
been
so
universall
,
but
that
some
have
denied
it
;
yea
some
books
of
the
Scripture
it self
were
not
universally
received
,
till
about
four
hundred
years
after
Christ
.
By
Catholique
or
universall
Tradition
then
must
be
understood
,
that
which
the
Catholique
Church
hath
alwaies
taught
,
not
which
all
Christians
,
for
then
we
must
look
for
Tradition
in
the
mouths
of
Heretiques
,
whose
property
it
is
to
deny
some
Tradition
or
other
,
under
pretence
that
it
is
opposite
to
Scripture
.
And
if
any
have
taught
contrary
,
the
Catholique
Church
hath
condemned
them
for
Heretiques
,
which
is
a
sufficient
proof
that
untill
such
Hereticall
Spirits
opposed
some
one
or
more
Traditions
of
the
Church
,
they
were
universally
believed
.
As
for
example
,
the
Doctrine
of
Christs
consubstantiality
,
or
being
of
the
same
substance
with
the
Father
,
no
reasonable
man
will
deny
,
but
that
it
was
generally
believed
in
the
Church
,
before
the
daies
of
the
Arch-heretique
Arrius
,
and
that
the
Councel
of
Nice
condemning
of
him
,
was
a
sufficient
proof
that
the
doctrine
he
opposed
was
the
universall
Tradition
of
the
Church
,
by
force
whereof
he
was
overthrowne
,
and
not
by
Scripture
only
,
there
being
no
place
of
Scripture
so
plaine
,
but
he
would
give
some
answer
to
it
,
and
likewise
alledge
plenty
of
Scripture
in
the
proof
of
his
own
Heresie
,
while
he
took
upon
him
to
interpret
it
himself
,
(
forfaking
the
traditionall
sense
thereof
)
and
would
receive
no
answer
to
it
.
And
if
Arrius
his
denyall
of
that
point
of
Faith
,
will
make
it
universall
for
place
,
or
the
doctrine
it self
new
,
and
so
universall
for
time
;
(
as
some
in
other
instances
do
alledge
)
because
it
was
then
first
declared
by
reason
of
that
opposition
,
then
it
may
be
lawfull
under
the
same
pretence
for
men
to
deny
all
the
Traditions
of
the
Church
,
all
the
decrees
of
Generall
Councells
of
the
Church
,
and
to
revive
all
the
Heresies
that
were
in
the
Church
.
§
.
5.
Moreover
to
attribute
conditionall
infallibility
to
the
Church
,
and
not
absolute
in
all
that
she
delivers
(
[
*
](A65197-e21760-b)
*
Chillingworth
pag.
118.
Pet.
Martyr
loc.
Com.
clas.
4.
c
4.
sect.
21.
Confess
.
Helvet
.
c.
17.
as
some
Protestants
doe
)
making
her
infallible
onely
while
she
followes
the
Scripture
and
Vniversall
Tradition
,
is
to
give
her
no
more
priviledge
than
to
a
child
or
fool
,
who
are
also
infallible
while
they
affirm
nothing
,
but
what
is
agreeable
to
Scripture
and
universall
Tradition
.
But
if
we
know
not
Scripture
nor
Tradition
but
by
the
Churches
direction
,
how
shall
we
know
in
her
exposition
of
Scripture
,
and
deciding
of
controversies
,
that
she
doth
erre
,
unlesse
we
know
it
from
her
also
?
seeing
her
authority
in
the
one
is
as
good
as
in
the
other
,
and
by
those
reasons
that
we
may
deny
the
truth
of
the
one
,
we
may
deny
the
other
.
And
if
she
say
,
she
have
expounded
Scripture
truly
,
and
decided
controversies
aright
,
by
the
rule
of
Scripture
and
Tradition
,
who
shall
gainesay
her
?
Can
any
man
be
so
foolish
as
to
think
his
word
is
of
more
credit
than
the
whole
Churches
?
Or
that
his
reason
is
better
then
hers
?
Or
that
if
she
may
erre
from
her
rule
,
he
may
not
do
so
also
?
And
if
their
infallibilities
be
both
of
the
same
strength
,
who
in
his
right
mind
would
not
believe
millions
affirming
the
same
thing
,
rather
than
one
,
or
some
few
affirming
the
contrary
?
If
there
were
a
rule
so
plaine
and
clear
that
all
men
understood
it
,
and
none
could
pervert
it
,
then
there
were
no
need
of
a
judge
or
directer
;
but
if
the
rule
be
obscure
,
or
liable
to
misinterpretation
,
as
all
words
are
,
let
them
be
expressed
never
so
plainly
,
then
it
is
meet
that
there
should
not
onely
be
a
Judge
,
but
that
this
Judge
should
be
infallible
,
seeing
the
businesse
concerns
the
salvation
of
mankind
,
and
not
be
subject
to
the
petty
after-examinations
of
proud
and
discontented
people
,
as
if
one
or
more
of
them
did
know
the
meaning
of
the
rule
better
than
the
Judge
,
when
that
Judge
is
the
universall
Church
.
And
that
which
these
men
affirm
in
this
matter
amounts
to
this
wise
Maxime
;
That
the
Church
is
infallible
,
while
she
is
infallible
:
and
so
is
the
Devill
.
§
.
6.
Frivolous
then
and
without
foundation
,
is
that
late
started
distinction
of
points
fundamentall
and
not
fundamentall
,
and
the
assertion
built
thereon
;
That
the
Church
may
erre
in
the
one
and
not
in
the
other
;
and
so
by
consequence
we
are
not
bound
to
believe
her
in
all
things
.
Indeed
in
regard
of
the
materiall
object
or
thing
to
be
believed
,
some
points
are
fundamentall
,
others
not
;
that
is
,
some
points
are
to
be
believed
explicitely
and
distinctly
,
others
not
:
and
more
points
are
to
bee
believed
explicitely
,
by
some
than
by
others
,
as
I
have
shewed
before
,
speaking
of
points
necessary
to
salvation
.
But
in
regard
of
the
formall
object
and
motive
for
which
we
believe
,
namely
,
the
truth
of
God
revealing
it
by
his
Church
,
there
is
no
distinction
of
points
of
faith
,
we
being
equally
bound
to
believe
all
that
is
sufficiently
proposed
unto
us
,
as
revealed
by
God
,
whether
the
matter
be
great
or
small
:
and
whether
the
points
be
fundamentall
in
their
matter
or
no
,
yet
they
are
proposed
unto
us
by
the
same
authority
;
therefore
we
are
bound
equally
,
with
the
same
firmenesse
of
faith
,
to
believe
every
one
as
any
one
.
For
example
,
the
Creed
of
the
Apostles
containes
divers
fundamentall
points
,
as
the
Diety
,
Trinity
of
Persons
,
Incarnation
,
Passion
and
Resurrection
of
our
Saviour
;
it
containes
also
some
points
for
their
matter
and
nature
in
themselves
not
fundamentall
,
as
under
what
judge
he
suffered
,
that
he
was
buried
,
and
the
circumstance
of
time
when
he
rose
againe
,
to
wit
,
the
third
day
;
Now
whosoever
knowes
these
to
be
contained
in
the
Apostles
Creed
,
is
bound
to
believe
them
as
firmely
as
the
other
,
and
the
denyall
of
any
one
of
them
,
is
a
fundamentall
and
damnable
errour
,
a
giving
of
God
the
lie
.
For
the
nature
of
faith
doth
not
arise
from
the
greatnesse
or
smalnesse
of
the
thing
believed
,
for
then
there
should
be
as
many
different
faiths
,
as
there
are
points
to
be
believed
,
but
from
the
motive
for
which
a
man
believes
,
which
is
Gods
revelation
testified
by
the
Church
,
which
being
alike
for
all
objects
,
it
is
manifest
,
that
they
that
in
things
equally
revealed
by
God
,
do
grant
one
thing
and
deny
another
,
do
forsake
the
very
formall
motive
of
faith
,
Gods
revelation
,
and
so
have
no
true
divine
faith
at
all
.
§
.
7.
Moreover
if
the
Churches
infallibility
be
tied
to
a
certain
matter
in
Religion
,
then
it
is
meet
we
should
know
that
first
,
that
so
we
may
accordingly
apply
our
belief
,
if
it
be
fundamentall
,
then
without
doubt
to
imbrace
it
,
if
not
,
to
exercise
our
liberty
,
and
believe
it
so
far
as
we
see
cause
;
but
then
we
must
know
the
matter
wherein
she
is
infallible
,
distinctly
and
particularly
,
as
also
infallibly
,
or
else
we
may
mistake
,
and
believe
,
when
we
need
not
,
and
disbelieve
when
we
ought
not
.
Now
from
whence
shall
we
have
this
knowledge
?
God
hath
no
where
revealed
it
;
and
it
ought
to
have
been
revealed
together
with
the
Commission
given
to
the
Church
to
teach
,
or
else
shee
might
have
deceived
us
before
the
caution
came
;
but
the
Church
it selfe
hath
told
us
no
such
matter
;
we
have
no
such
Tradition
;
therefore
we
must
have
this
most
fundamentall
point
of
all
the
rest
,
which
is
,
to
know
what
is
fundamentall
and
what
not
,
either
by
inspiration
,
or
by
the
strength
of
reason
,
both
which
are
ridiculous
;
or
by
some
authority
coequall
to
the
Churches
,
and
yet
not
hers
,
which
is
most
absurd
.
And
in
this
businesse
,
the
Protestants
seemed
unto
me
,
to
deal
as
obscurely
and
deceiptfully
,
as
did
once
Richard
the
second
King
of
England
,
who
in
a
return
to
peace
betwixt
him
and
his
subjects
,
granted
pardon
to
all
,
except
fifteen
,
but
would
not
declare
what
their
names
were
;
but
if
at
any
time
he
had
a
mind
,
out
of
some
new
displeasure
,
to
cut
off
any
man
,
he
would
say
,
he
was
one
of
the
fifteen
,
whom
he
excepted
from
the
benefit
of
his
pardon
:
In
like
manner
the
Protestants
say
,
we
will
believe
the
Church
in
all
points
,
but
those
that
are
not
fundamentall
,
not
expressing
what
they
are
;
and
when
they
have
a
wanton
disposition
to
deny
their
belief
to
something
that
the
Church
hath
declared
,
they
shelter
their
denyall
under
the
protection
of
this
unlimited
distinction
,
and
say
,
it
is
a
point
not
fundamentall
.
And
if
on
the
other
side
they
find
it
for
their
advantage
to
close
with
other
Churches
,
they
say
,
they
are
all
one
Church
with
them
,
because
forsooth
they
agree
,
in
they
know
not
what
,
that
is
,
in
their
inexplicable
fundamentalls
.
§
8.
But
Chillingworth
hath
undertaken
to
give
us
,
though
not
a
catalogue
,
yet
a
description
,
(
as
he
supposes
)
by
which
we
may
discern
between
fundamentalls
,
&
not
fundamentalls
,
or
circumstantialls
,
as
he
calls
them
.
CHAP.
IX
.
That
there
is
and
ever
shall
be
a
visible
Church
upon
earth
;
And
that
this
Church
is
one
,
holy
,
Catholique
and
Apostolique
.
§
1.
NOw
considering
all
that
hath
been
said
before
,
the
summe
whereof
is
this
;
That
we
have
no
meanes
to
know
certainly
the
doctrines
of
the
Apostles
;
but
only
the
Tradition
of
the
Church
,
and
that
that
Tradition
is
,
and
ought
to
be
infallible
;
hence
I
conceived
,
that
this
consequence
was
necessary
,
that
there
should
be
,
and
is
alwaies
,
a
visible
Church
in
the
world
,
to
whose
Traditions
men
might
cleave
;
and
that
this
Church
is
one
,
universall
,
Apostolicall
,
Holy
.
First
there
is
alwaies
a
true
Church
of
Christ
in
the
world
;
for
if
there
be
no
meanes
for
men
to
know
that
Scriptures
,
and
all
other
Articles
came
from
Christ
and
his
Apostles
,
and
so
consequently
from
God
,
but
the
Tradition
of
the
Church
,
then
there
must
needs
be
in
all
ages
a
Church
,
receiving
and
delivering
these
Traditions
,
else
men
in
some
age
since
Christ
,
should
have
been
destitute
of
the
ordinary
meanes
of
salvation
,
because
they
had
no
meanes
to
know
assuredly
the
doctrines
of
Christianity
,
without
assured
faith
whereof
,
no
man
can
be
saved
.
And
although
a
false
Church
may
deliver
the
true
Word
of
God
,
as
it
is
contained
in
the
Scripture
and
the
Creed
,
yea
even
a
Jew
or
Heathen
may
do
so
,
for
this
is
but
casuall
;
yet
none
but
a
true
Church
can
deliver
the
Word
of
God
,
with
assurance
to
the
receiver
that
the
text
is
incorrupt
,
thereby
binding
him
to
the
belief
thereof
;
Now
it
is
necessary
that
men
have
the
true
Scripture
,
not
only
casually
,
but
they
must
be
sure
the
Text
thereof
be
uncorrupt
;
therefore
there
must
be
a
true
unerring
Church
,
whose
authority
is
so
aut
hentique
,
that
it
is
a
sufficient
warrant
for
men
to
believe
the
doctrine
shee
delivers
,
to
come
from
the
Apostles
.
Secondly
,
this
Church
must
be
alwaies
visible
,
and
conspicuous
;
For
the
Traditions
of
the
Church
,
must
ever
be
famous
,
and
most
notoriously
known
in
the
world
,
that
a
Christian
may
truly
say
with
S.
Augustine
,
I
believe
nothing
but
the
consent
of
Nations
,
and
Countries
,
and
most
celebrious
fame
.
Now
if
the
Church
were
at
any
time
invisible
,
or
very
secret
and
hidden
,
then
could
not
her
Traditions
be
famously
known
,
nor
could
men
that
were
willing
to
submit
themselves
to
her
directions
,
know
where
to
find
her
,
out
of
whose
communion
they
cannot
attain
salvation
.
Thirdly
,
this
Church
is
Apostolicall
,
that
is
,
derived
from
the
Apostolicall
Sea
,
by
the
succession
of
Bishops
and
Pastors
;
for
else
how
can
we
be
assured
that
we
have
the
Apostles
doctrine
?
It
must
be
one
generation
that
must
certifie
another
;
and
if
there
should
be
any
interruption
,
in
that
time
,
all
might
be
lost
and
changed
.
And
how
could
the
Tradition
of
Christian
Doctrine
be
notoriously
Apostolicall
,
if
the
Church
,
delivering
the
same
,
hath
not
a
manifest
and
conspicuous
pedigree
and
derivation
from
the
Apostles
?
Which
is
a
convincing
argument
used
by
S.
Augustine
;
How
doe
we
trust
out
of
the
divine
writings
,
that
we
have
manifestly
received
Christ
,
if
we
have
not
also
from
thence
manifestly
received
his
Church
?
The
Church
that
hath
a
lineall
succession
of
Bishops
from
the
Apostles
,
famous
and
illustrious
,
whereof
not
one
hath
been
opposite
in
Religion
to
his
immediate
predecessor
,
proves
evidently
that
this
Church
hath
the
Doctrine
of
the
Apostles
.
For
as
in
the
rank
of
three
hundred
stones
ranged
in
order
,
if
no
two
stones
be
found
in
that
line
of
different
colour
,
then
if
the
first
be
white
,
the
second
is
white
,
and
so
the
rest
unto
the
last
;
even
so
if
there
be
a
succession
of
three
hundred
Bishops
all
of
the
same
Religion
,
if
the
first
have
the
Religion
of
the
Apostles
and
S.
Peter
,
the
second
hath
,
and
so
the
rest
even
unto
the
last
.
Fourthly
,
this
Church
is
one
,
that
is
,
all
the
Pastors
and
Preachers
deliver
,
and
consequently
all
her
Disciples
and
children
believe
one
and
the
same
Faith
.
For
if
the
Preachers
and
Pastors
of
the
Church
disagree
about
matters
which
they
preach
as
necessary
points
of
Faith
,
they
lose
all
their
credit
and
authority
;
for
who
will
believe
witnesses
on
their
own
words
,
if
they
disagree
in
their
testimony
?
Fifthly
,
I
infer
,
that
this
Church
is
universall
,
spread
over
all
Nations
,
that
she
may
be
said
to
be
every
where
,
morally
speaking
(
that
is
,
according
to
common
humane
account
,
by
which
a
thing
diffused
over
a
great
part
of
the
world
,
and
famously
knowne
,
is
said
to
be
every
where
;
In
this
manner
,
the
Apostle
said
,
that
the
faith
of
the
Romans
,
was
renowned
in
the
whole
world
.
)
Rom.
1.12
.
that
so
the
whole
world
may
take
notice
of
her
,
as
of
a
worthy
and
credible
witnesse
of
Christian
Tradition
,
howsoever
her
outward
glory
and
splendour
,
peace
and
tranquillity
,
in
some
places
and
at
some
times
be
more
or
lesse
eclipsed
,
and
shee
be
not
alwaies
in
all
places
at
once
.
And
the
reason
of
this
perpetuall
visible
universality
is
,
because
the
Tradition
of
the
Church
is
the
sole
ordinary
meanes
of
faith
toward
the
Word
of
God
.
This
Tradition
therefore
must
be
so
delivered
,
as
that
it
may
be
known
to
all
men
,
seeing
God
will
have
all
men
(
without
exception
of
any
nation
)
to
be
saved
,
and
come
to
the
knowledge
of
the
truth
,
1.
Tim.
2.4
.
which
they
cannot
do
,
unlesse
the
Church
be
so
diffused
in
the
world
,
that
all
known
nations
may
take
notice
of
her
.
And
Gods
will
that
all
men
should
be
saved
,
though
it
be
but
an
antecedent
will
,
as
Schoolemen
call
it
,
yet
it
inferreth
two
things
,
which
some
Protestants
deny
;
first
the
salvation
of
all
men
;
secondly
the
meanes
of
their
salvation
.
In
respect
of
the
meanes
,
the
will
of
God
is
absolute
,
that
all
men
in
some
sort
or
other
have
sufficient
meanes
of
salvation
.
In
respect
of
the
end
,
to
wit
,
the
salvation
of
all
men
,
the
will
of
God
is
not
absolute
,
but
as
Schoolemen
say
,
virtually
conditionall
;
that
is
,
God
hath
a
will
that
all
men
be
saved
,
as
much
as
lies
in
him
,
if
the
course
of
his
providence
be
not
intercepted
,
and
men
will
cooperate
with
his
grace
.
And
the
reason
why
some
Nations
hear
not
the
Gospell
and
Word
of
God
,
is
not
the
defect
of
his
Church
,
but
the
want
of
working
in
the
naturall
causes
,
to
discover
such
Countries
;
which
defect
God
will
not
ever
miraculously
supply
.
But
if
the
Church
were
invisible
to
the
world
,
and
hoarded
up
her
Religion
to
her selfe
,
either
not
daring
,
or
not
willing
to
professe
and
preach
the
same
unto
others
;
Nations
may
be
knowne
,
and
yet
the
Word
of
God
not
known
to
them
.
If
therefore
this
Church
should
be
hidden
for
a
long
time
,
mens
souls
should
perish
,
not
through
defect
in
the
naturall
causes
,
but
only
through
the
hiddennesse
,
obscurity
,
and
wretchednesse
of
the
supernaturall
meanes
,
to
wit
,
of
the
Church
;
not
endewed
with
so
much
zeal
and
courage
,
as
to
professe
her
Religion
,
and
to
propagate
it
in
the
world
,
which
cannot
be
;
Therefore
it
is
impossible
that
the
true
Church
should
not
be
ever
universall
,
and
famously
known
.
Sixthly
,
this
Church
is
holy
,
both
in
life
and
Doctrine
.
Holy
for
life
,
shining
in
all
admirable
sanctity
,
the
rayes
whereof
do
overcome
the
hearts
of
the
beholders
;
such
as
the
Holy
Apostles
gave
example
of
,
as
of
poverty
,
chastitie
,
obedience
,
charity
in
undergoing
all
forms
of
labour
,
and
danger
for
the
safety
of
soules
;
patience
invincible
in
the
rough
handling
of
themselves
by
wonderfull
fastings
,
and
all
kind
of
austerities
;
fortitude
heroicall
in
suffering
martyrdome
,
not
onely
with
patience
,
but
with
joy
,
though
given
them
in
all
the
most
hideous
shapes
,
that
mans
imagination
steeled
with
malice
,
could
invent
.
And
although
this
kind
of
sanctity
does
not
shine
in
all
the
members
of
the
Church
,
but
in
the
more
eminent
professors
,
and
principally
in
the
Pastors
,
yet
if
this
kind
of
sanctity
together
with
Miracles
were
wanting
,
she
could
not
be
so
sufficient
a
witnesse
to
Infidells
,
who
ordinarily
are
not
won
to
the
affection
,
and
admiration
of
Christianity
,
but
by
beholding
such
wonders
of
power
,
and
sanctity
in
the
Professors
thereof
.
Holy
shee
is
also
for
doctrine
,
in
regard
her
traditions
are
divine
and
holy
,
without
commixture
of
error
;
for
if
the
Church
could
deliver
any
one
,
or
few
errors
,
intermingled
with
many
truths
,
her
Traditions
even
of
the
truth
were
questionable
,
and
could
not
be
believed
upon
her
word
:
Even
as
if
we
admit
in
Scripture
,
any
error
in
smaller
matters
,
we
cannot
be
sure
of
its
infallibility
in
matters
of
greatest
moment
;
as
he
that
shall
say
,
Gods
written
word
is
false
,
or
uncertaine
,
when
it
tells
him
,
that
S.
Paul
left
his
cloake
at
Troas
,
may
also
say
with
as
much
reason
,
that
it
is
false
or
uncertain
,
when
it
tells
him
that
Christ
was
borne
of
the
Virgin
Mary
:
Even
so
he
that
grants
that
some
part
of
Traditions
or
the
Word
of
God
unwritten
,
may
be
false
,
inferrs
by
consequence
,
that
every
part
thereof
may
be
so
;
and
that
because
we
have
no
antecedent
ground
or
touch-stone
to
try
Traditions
by
,
but
they
must
be
believed
for
their
own
sakes
,
being
therein
more
fundamentall
than
the
Scripures
,
which
are
not
known
to
be
Apostolicall
,
but
by
Tradition
;
whereas
perpetuall
Tradition
is
knowne
to
come
from
the
Apostles
by
its
own
light
;
for
what
can
be
more
evident
,
then
that
that
is
from
the
Apostles
,
which
is
delivered
as
Apostolicall
by
perpetuall
succession
of
Priests
and
people
,
affirming
and
believing
the
same
.
§
.
2.
But
against
this
truth
,
that
if
the
Church
may
erre
in
one
thing
,
neither
wee
,
nor
shee
can
be
sure
that
shee
speakes
truth
in
any
thing
,
Chillingworth
makes
these
(
in
my
judgement
)
impertinent
interrogations
:
A
Judge
may
possibly
erre
in
Judgement
,
can
he
therefore
never
have
assurance
that
he
hath
judged
right
?
A
travayler
may
possibly
mistake
his
way
,
must
I
therefore
be
doubtfull
whether
I
am
in
the
right
way
from
my
hall
to
my
chamber
?
Holy
Ghost
cannot
erre
in
any
thing
,
if
not
,
for
ought
shee
knowes
,
shee
doth
in
all
things
.
Now
that
the
Church
is
assisted
by
God
,
and
that
mans
reason
cannot
be
the
highest
judge
,
to
whom
the
last
appeal
is
made
in
matters
of
faith
,
which
descend
from
God
,
I
have
shewed
before
.
As
for
a
humane
Judge
,
as
he
may
erre
through
ignorance
,
wilfulnesse
,
or
negligence
,
which
to
conceive
of
the
Church
,
is
absurd
,
yea
blasphemous
,
shee
having
Christ
for
her
Head
,
and
the
Holy
Ghost
for
her
Spirit
;
so
he
cannot
bee
more
certaine
of
the
truth
of
his
judgement
,
than
his
reason
can
make
him
,
which
will
not
reach
to
an
absolute
infallibility
.
And
as
a
travayler
may
mistake
his
way
in
one
journey
,
so
he
may
in
another
,
if
he
have
no
more
certainty
nor
better
guide
of
the
one
way
,
than
of
the
other
;
which
is
the
Churches
case
in
propounding
and
believing
matters
of
faith
,
revealed
to
her
by
God
,
which
,
like
the
Circumference
from
the
Center
,
are
all
equally
distant
from
our
knowledge
,
and
the
Church
hath
an
equall
Prerogative
of
infallibility
by
the
guidance
of
the
Holy
Ghost
in
all
,
who
therefore
can
erre
in
nothing
,
or
in
all
things
,
which
she
saith
she
so
receives
,
and
delivers
.
Yet
Chillingworth
saith
,
that
his
consequences
are
as
like
the
other
,
as
an
egge
to
an
egge
,
or
milk
to
milk
;
but
more
truly
,
they
are
as
like
as
an
egge
to
an
oyster
,
or
milk
to
ink
.
§
.
3.
And
lest
any
Protestant
,
who
honours
the
Scriptures
much
with
his
lips
,
though
he
be
far
removed
with
his
heart
,
should
think
that
I
am
injurious
to
the
Scripture
,
in
saying
that
Tradition
is
more
fundamentall
,
than
Scripture
it selfe
,
I
desire
him
to
take
notice
,
that
Tradition
and
Scripture
,
according
to
different
comparisons
,
are
equall
and
superior
the
one
to
the
other
.
Compare
them
in
respect
of
certainty
of
truth
,
they
are
equall
,
both
being
the
Word
of
God
,
the
one
written
,
the
other
unwritten
,
and
so
both
infinitely
certain
.
Compare
them
in
respect
of
depth
,
of
sublimity
,
and
variety
of
doctrine
the
Scripture
is
far
superiour
to
Tradition
,
Tradition
being
plaine
and
easie
doctrine
,
concerning
the
common
,
capitall
,
and
practicall
Articles
of
Christianity
,
whereas
the
Scripture
is
full
of
high
&
hidden
senses
,
and
furnished
with
great
variety
of
examples
,
discourses
,
and
all
manner
of
learning
.
Compare
them
in
respect
of
antiquity
,
and
evidence
of
being
the
Apostles
,
the
Scripture
is
inferiour
to
Tradition
,
in
time
and
knowledge
,
and
cannot
be
proved
directly
to
be
the
Apostles
,
and
therefore
Gods
,
but
by
Tradition
.
As
Philosophy
is
more
perfect
than
Logicke
,
and
Rhetoricke
than
Grammar
,
in
respect
of
high
and
excellent
knowledge
;
yet
Logicke
is
more
prime
,
originall
,
and
fundamentall
than
Philosophy
,
Grammar
than
Rhetorique
,
without
the
rules
and
principles
whereof
they
cannot
be
learned
:
Even
so
Tradition
is
more
prime
and
originall
than
Scripture
,
though
Scripture
in
respect
of
depth
,
and
sublimity
of
discourse
,
be
more
excellent
then
Tradition
.
CHAP.
X.
That
the
Roman
is
that
one
,
holy
,
Catholique
and
Apostolique
Church
THese
premises
considered
,
I
look'd
round
about
to
see
amongst
al
the
societies
of
the
world
professing
the
name
of
Christ
,
to
which
of
them
the
title
and
dignity
of
the
Church
,
might
most
justly
be
applyed
;
and
I
found
that
the
Roman
Church
,
that
is
the
multitude
of
Christians
spred
over
the
face
of
the
known
world
,
adhering
to
the
doctrine
of
the
Church
of
Rome
,
is
the
One
,
Holy
,
Catholique
and
Apostolique
Church
.
The
vulgar
objection
against
the
title
of
Catholique
Roman
,
that
is
,
say
they
,
universall
,
and
yet
but
particular
,
seemed
very
childish
;
the
one
title
being
applyed
in
regard
of
the
doctrine
,
and
the
extent
thereof
,
which
is
universall
;
the
other
of
the
discipline
,
and
the
fountaine
,
and
head
thereof
,
which
is
particular
,
from
the
Bishop
of
Rome
.
For
the
word
Catholique
is
taken
three
waies
,
to
wit
,
formally
,
causally
,
and
participatively
.
Formally
,
the
universall
Church
only
,
that
is
to
say
,
the
society
of
all
the
true
particular
Churches
,
united
in
one
selfesame
Communion
,
is
called
Catholique
.
Causally
,
the
Roman
Church
is
called
Catholique
,
for
as
much
as
shee
infuseth
universality
into
all
the
whole
body
of
the
Catholique
Church
.
For
to
constitute
universality
there
must
be
two
things
,
one
that
may
be
instead
of
matter
thereto
,
to
wit
,
the
multitude
;
and
the
other
instead
of
form
thereto
,
to
wit
,
unity
;
for
a
multitude
without
unity
,
doe
not
properly
make
universality
;
Take
away
vnity
from
the
multitude
(
saith
S.
Augustine
)
and
it
is
a
tumult
,
but
bring
in
unity
,
and
it
is
a
people
.
Therefore
the
Roman
Church
(
which
as
the
center
and
beginning
of
the
Ecclesiasticall
Communion
,
infuseth
unity
,
which
is
the
forme
of
universality
,
into
the
Catholique
Church
)
may
be
called
Catholique
causally
,
though
in
her
own
being
,
shee
be
particular
:
Even
as
the
chief
Captaine
of
an
army
,
on
whom
all
the
inferiour
Captaines
,
Officers
,
and
common
Souldiers
have
their
dependency
,
and
with
whom
they
hold
correspondency
,
is
called
The
Generall
,
though
he
be
but
one
particular
man
,
because
it
is
he
,
that
(
by
the
relation
that
all
others
have
to
him
)
gives
unity
to
the
whole
body
of
the
Army
.
And
thirdly
,
particular
Churches
are
called
Catholique
,
participatively
,
because
they
agree
and
participate
in
doctrine
and
Communion
with
the
Catholique
Church
.
§
2.
Now
I
was
induced
to
believe
,
that
the
Roman
Church
,
is
the
only
true
Catholike
Church
;
by
these
ensuing
reasons
.
First
God
being
the
Prime
Verity
,
revealing
truth
,
cannot
suffer
the
knowledg
of
saving
doctrine
to
be
impossible
,
but
it
is
impossible
,
if
it
be
hidden
;
or
if
a
false
meanes
of
knowledge
thereof
,
be
so
drest
with
the
marks
of
the
true
,
as
that
the
true
become
undiscernable
from
it
:
And
if
the
Roman
be
not
the
true
Catholique
Church
and
Tradition
,
then
the
true
Catholique
Church
and
Tradition
is
hidden
,
and
a
false
Church
hath
the
marks
of
the
true
so
cleerly
,
that
no
other
can
with
any
colour
pretend
to
be
Catholique
rather
than
it
;
that
is
,
to
have
doctrine
delivered
from
the
Apostles
by
whole
worlds
of
Christian
Fathers
,
to
whole
worlds
of
Christian
children
.
Hence
either
there
is
no
meanes
left
assuredly
to
know
the
saving
truth
,
or
else
it
must
be
inward
teaching
by
immediate
revelation
,
without
any
externall
infallible
meanes
;
or
the
Scripture
,
known
to
be
the
Word
of
God
,
and
truly
interpreted
,
by
the
light
and
evidence
of
the
things
,
or
by
the
force
of
naturall
reason
,
the
vanity
and
falshood
whereof
I
have
already
shewed
:
for
knowledge
of
supernaturall
truth
,
by
the
light
and
lustre
of
the
doctrine
,
is
proper
to
the
Church
triumphant
,
inward
assurance
without
an
externall
infallible
ground
is
proper
unto
Prophets
and
the
first
publishers
of
Religion
.
Hence
it
may
be
concluded
,
that
if
God
be
the
Prime
Verity
,
teaching
Christian
Religion
darkely
,
without
making
men
see
the
light
of
things
believed
;
and
mediatly
,
by
some
externall
infallible
meanes
,
upon
which
inward
assurance
must
rely
,
then
he
must
ever
conserve
the
Catholique
Church
and
Tradition
visible
and
conspicuous
,
that
the
same
may
be
by
sensible
marks
discerned
.
And
if
any
object
,
that
the
senses
of
men
in
this
search
may
be
deceived
,
through
naturall
invincible
fallibility
of
their
organs
,
and
so
be
no
ground
of
faith
,
that
is
altogether
infallible
;
I
answer
,
that
evidence
had
by
sense
,
being
but
the
private
sense
of
one
man
,
is
not
ordinarily
fallible
;
but
when
the
same
is
also
publique
&
generall
,
that
is
,
when
a
whole
world
of
men
concur
with
him
,
then
his
evidence
is
altogether
infallible
.
Besides
,
seeing
God
will
not
teach
men
immediatly
,
but
will
have
them
cleave
to
an
externall
infallible
means
,
and
to
find
out
this
means
by
the
sensible
evidence
of
the
thing
,
he
is
in
a
manner
bound
by
the
perfection
of
his
veracity
to
assist
mens
senses
with
his
providence
,
that
therein
they
be
not
deceived
,
when
they
use
such
diligence
,
as
men
ordinarily
use
,
that
they
be
not
deceived
by
their
senses
.
Now
what
greater
evidence
can
one
have
,
that
he
is
not
deceived
in
this
matter
of
sense
,
that
the
Roman
doctrine
is
the
Catholique
,
that
is
,
doctrine
delivered
from
the
Apostles
,
by
worlds
of
Christian
Ancestors
,
unanimous
amongst
themselves
in
all
matters
of
faith
:
what
greater
assurance
(
I
say
)
can
one
have
,
that
herein
he
sees
aright
,
than
a
whole
world
of
men
professing
to
see
the
same
that
he
doth
?
And
surely
this
was
the
meaning
of
God
by
the
Prophet
Esay
,
when
speaking
of
the
Church
of
Christ
,
he
calls
it
a
direct
way
,
so
that
fools
cannot
erre
therein
,
Esa.
35.8
.
which
cannot
be
,
but
by
following
a
world
of
Ancestors
going
before
them
in
the
same
Tract
.
Otherwise
it
is
not
only
possible
for
fools
,
but
even
for
them
that
seem
to
be
wisest
to
erre
,
yea
in
this
case
it
is
impossible
to
be
otherwise
.
And
if
it
be
further
objected
,
that
I
believe
the
Catholique
Church
,
is
an
Article
of
Faith
,
and
Faith
is
the
argument
of
things
not
seen
.
I
answer
,
an
Article
of
Faith
may
be
visible
according
to
the
substance
of
the
thing
,
and
yet
invisible
according
to
the
manner
it
is
believed
in
the
Creed
.
The
third
Article
,
He
suffered
under
Pontius
Pilate
,
was
crucified
,
dead
,
and
buried
,
according
to
the
substance
of
the
thing
,
was
evident
to
sense
,
and
seen
of
the
Jewes
,
and
is
now
believed
of
their
posterity
;
but
according
to
the
manner
that
it
is
believed
in
the
Creed
,
to
wit
,
that
herein
the
Word
of
God
by
his
Prophets
was
fulfilled
,
and
that
it
was
done
for
the
salvation
of
man
;
in
this
manner
this
visible
Article
is
invisible
,
and
so
it
is
believed
in
the
Creed
.
In
like
manner
that
there
is
in
the
world
a
Catholike
Church
,
and
that
the
Romane
is
this
Catholique
Church
,
Pagans
,
Jewes
,
and
Heretiques
,
(
if
they
shut
not
their
eyes
against
the
light
)
do
clearly
behold
;
but
that
herein
the
Word
of
God
,
concerning
the
perpetuall
amplitude
of
his
Church
,
is
accomplished
,
that
this
is
an
effect
of
Gods
varacity
,
to
the
end
that
the
meanes
to
learn
saving
truth
may
not
be
hidden
,
this
is
a
thing
invisible
;
and
according
to
this
notion
the
Catholique
Church
is
proposed
in
the
Creed
.
Secondly
,
propositions
of
Faith
must
be
invisible
according
to
the
Predicate
or
thing
believed
,
but
not
alwaies
according
to
the
Subject
,
or
thing
whereof
we
believe
some
other
thing
.
The
things
the
Apostles
believed
of
Christ
,
to
wit
,
that
he
was
the
Son
of
God
,
the
Saviour
of
the
world
,
were
things
invisible
;
but
the
subject
and
person
of
whom
they
did
believe
these
things
,
was
visible
to
them
;
yea
God
did
of
purpose
by
his
Prophets
foretell
certain
tokens
,
whereby
that
subject
might
by
sense
be
seen
and
discerned
from
all
other
,
that
might
pretend
the
name
of
Christ
;
or
else
his
comming
into
the
world
to
teach
the
truth
,
had
been
to
little
purpose
.
In
this
sort
the
Predicate
or
thing
believed
in
this
Article
,
the
Holy
Catholique
Church
,
to
wit
,
Holy
,
is
invisible
,
but
the
Subject
,
to
wit
,
the
Catholique
Church
,
which
we
affirme
and
believe
to
be
holy
in
her
doctrine
,
is
visible
and
conspicuous
to
all
.
Yea
God
hath
of
purpose
foretold
signes
&
tokens
,
whereby
shee
may
by
sense
be
cleerly
discerned
from
all
other
that
may
pretend
to
the
title
of
Catholique
.
For
,
were
not
this
subject
,
the
Holy
Catholique
Church
,
which
we
believe
to
be
holy
and
infallible
in
her
teaching
,
visible
and
discernable
from
all
other
that
pretend
to
that
title
,
of
what
use
were
it
to
believe
that
there
is
such
an
infallible
teaching
Church
in
the
world
,
hidden
we
know
not
where
,
like
a
Candle
under
a
Bushell
,
or
a
needle
in
a
bottle
of
hey
?
§
3.
Secondly
,
if
there
must
be
alwaies
in
the
world
(
as
was
proved
before
)
one
,
holy
,
Catholique
and
Apostolique
Church
,
that
is
,
a
Church
delivering
doctrines
uniformly
,
thereby
making
them
credible
;
universally
,
thereby
making
them
famously
known
to
mankind
;
holily
,
so
making
them
certain
,
and
such
,
as
that
on
them
we
may
securely
rely
;
Apostolically
,
so
making
them
flow
in
the
channel
of
a
never-interrupted
succession
of
Bisbops
from
the
Apostles
;
then
this
Church
must
be
either
the
Roman
,
or
the
Protestant
,
or
some
other
opposite
to
both
.
Protestants
cannot
say
a
Church
opposite
to
both
,
for
then
they
should
be
condemned
in
their
own
judgement
,
and
be
bound
to
conforme
themselves
to
that
Church
,
which
can
be
no
other
but
the
Grecian
;
a
Church
holding
as
many
doctrines
which
the
Protestants
dislike
,
as
the
Church
of
Rome
;
as
might
easily
be
proved
if
need
were
.
It
is
further
manifest
,
that
the
Protestants
are
not
this
One
,
Holy
,
Catholique
and
Apostolique
Church
,
since
their
revolt
and
separation
from
the
Church
of
Rome
;
because
in
that
very
act
of
separation
they
did
extinguish
all
these
titles
;
for
they
changed
the
doctrines
they
once
held
,
they
forsook
the
body
whereof
they
were
Members
,
brake
off
from
the
stock
of
that
tree
whereof
they
were
branches
;
neither
in
their
departure
did
they
joyne
themselves
with
any
other
Church
different
from
the
Roman
,
professing
the
particular
Protestant
doctrines
;
so
that
they
made
a
new
Church
of
their
own
not
agreeing
in
all
points
of
faith
,
with
any
that
went
before
;
neither
have
they
which
have
come
after
them
(
as
there
are
very
many
Sects
risen
out
of
the
first
Protestant
)
agreed
with
them
.
And
therefore
there
is
none
,
or
the
Roman
is
the
One
,
Holy
Catholique
,
and
Apostolique
Church
.
§
.
4.
Thirdly
the
Protestants
had
the
Holy
Scripture
from
the
Holy
,
Catholique
,
and
Apostolique
Church
,
otherwise
they
cannot
be
sure
that
they
are
the
true
Scriptures
of
the
Apostles
;
because
the
testimony
and
Tradition
of
any
other
Church
is
fallible
,
and
may
deceive
them
;
And
if
it
may
,
for
ought
they
know
it
hath
,
seeing
they
lived
not
in
the
Apostles
daies
,
thereby
to
make
themselves
certain
thereof
;
and
so
they
will
be
altogether
uncertain
of
that
which
they
make
the
only
object
of
their
faith
.
Roman
Church
,
acknowledged
by
Luther
himselfe
,
and
also
by
Doctor
Whitaker
;
only
they
took
the
wicked
boldnesse
to
cancell
some
parts
thereof
;
therefore
,
they
must
either
acknowledge
,
that
they
are
not
sure
that
the
Scripture
is
the
Word
of
God
,
or
that
the
Church
of
Rome
,
from
whom
they
received
it
,
is
the
true
Church
.
And
if
the
true
Church
hath
delivered
the
true
Text
of
Scripture
,
then
hath
she
also
,
together
with
the
true
Text
,
delivered
the
true
Apostolicall
sense
;
because
the
Apostles
themselves
did
not
deliver
to
her
the
bare
Text
,
but
with
it
the
true
sense
,
to
be
delivered
perpetually
to
posterity
;
not
by
making
a
large
and
entire
comment
of
all
difficult
places
,
but
by
delivering
with
the
Text
the
sense
also
,
about
the
maine
and
principall
points
;
So
that
they
who
by
Tradition
receive
from
the
Apostles
the
true
Text
,
must
together
with
it
receive
the
true
sense
.
Now
principal
[
*
](A65197-e25820-b)
*
Chemnit.
exam.
Cont.
Trid.
p.
1.
fol.
74.
Doctor
Bancroft
in
the
Survey
,
p.
379.
Protestants
affirme
the
former
,
saying
,
No
man
doubteth
,
but
the
Primitive
Church
received
from
the
Apostles
,
and
Apostolicall
men
,
not
only
the
Text
of
Scripture
,
but
also
the
right
and
native
sense
;
Which
is
agreeable
to
the
Doctrine
of
the
[
*
](A65197-e25870-b)
*
Vincentius
Lyrinens
.
cap.
2.
Fathers
,
that
from
the
Apostles
,
together
with
the
Text
,
descends
the
line
of
Apostolicall
interpretation
,
squared
according
to
the
Ecclesiasticall
and
Catholique
sense
.
Whereupon
[
*
](A65197-e25920-b)
*
Aug.
de
util.
cred.
c.
14.
S.
Augustine
affirms
the
later
,
that
they
that
deliver
the
Text
of
Christs
Gospell
,
must
also
deliver
the
Exposition
,
saying
,
that
he
would
sooner
refuse
to
believe
Christ
,
than
learn
any
thing
concerning
him
,
but
of
those
by
whom
he
was
brought
to
believe
Christ
.
For
they
that
can
deliver
by
uniform
Tradition
a
false
sense
,
may
also
deliver
a
false
Text
,
as
received
from
the
Apostles
;
their
freedome
from
,
or
liablenesse
to
error
in
both
being
equall
.
If
therefore
the
Church
of
Rome
have
delivered
the
true
Text
,
then
she
hath
also
delivered
and
preserved
the
true
sense
,
or
else
we
are
sure
of
neither
;
and
so
she
only
is
the
true
,
holy
,
Catholique
,
and
Apostolique
Church
;
or
else
there
is
none
.
§
.
5.
Fourthly
,
it
is
granted
by
Protestants
,
that
the
Romane
Church
was
once
the
true
Church
,
and
it
cannot
be
proved
that
she
hath
changed
her
doctrine
since
the
Apostles
time
,
therefore
she
is
still
the
same
true
Church
.
And
that
she
hath
not
changed
her
Doctrine
is
thus
proved
;
the
Doctrines
that
have
continued
for
divers
ages
in
the
Christian
Church
,
and
no
time
of
their
beginning
can
be
assigned
,
must
needs
be
Doctrines
descending
from
the
Apostles
,
and
unchanged
;
and
such
are
the
Doctrines
of
the
Church
of
Rome
.
Than
the
Doctrines
of
the
Romane
Church
which
Protestants
reject
,
have
been
universally
received
for
many
hundreds
of
years
,
is
by
many
learned
Protestants
confessed
.
Perkins
saith
,
[
*
](A65197-e26150-b)
*
Expos.
of
the
Creed
,
p.
307.
&
400.
during
the
space
of
nine
hundred
years
,
the
Popish
Heresie
hath
spread
it selfe
over
the
whole
world
,
and
for
many
hundred
years
an
universall
Apostacy
over-spread
the
whole
face
of
the
earth
,
so
that
our
Protestant
Church
was
not
then
visible
to
the
world
.
Fulk
saith
,
[
*
](A65197-e26190-b)
*
Treatise
ag
.
Stapleton
,
&
Martiall
.
p.
25.
the
Pope
hath
blinded
the
world
these
many
hundred
years
,
some
say
900.
some
1000.
some
1200.
And
[
*
](A65197-e26240-b)
*
On
the
Revelat.
p
64.
Napier
saith
,
The
Antichristian
and
Papisticall
reign
began
about
the
year
three
hundred
and
sixteen
after
Christ
,
(
which
is
now
above
1300.
years
ago
)
raigning
universally
without
debateable
contradiction
,
Gods
true
Church
abiding
certainly
hidden
and
latent
.
Secondly
,
Protestants
cannot
tell
the
time
when
the
Church
of
Rome
began
to
change
and
swerve
from
the
Apostolicall
doctrine
,
therefore
doubtlesse
she
hath
never
changed
her
faith
.
Now
that
doctrines
universally
received
,
although
they
be
not
written
,
are
Doctrines
derived
from
the
Apostles
,
is
affirmed
by
[
*
](A65197-e26320-b)
*
De
Baptis
.
lib.
5.
c.
23.
S.
Augustine
,
and
allowed
by
[
*
](A65197-e26360-b)
*
D.
sence
p.
351.
352.
D.
Whitguift
,
Archbishop
of
Canterbury
,
who
in
his
book
against
Puritanes
,
citing
divers
Protestants
,
as
concurring
in
opinion
with
him
,
saith
,
whatsoever
opinions
are
not
knowne
to
have
begun
since
the
Apostles
time
,
the
same
are
not
new
or
secundary
,
but
received
their
originall
from
the
Apostles
.
But
because
this
principle
of
Christian
divinity
brings
in
(
as
Cartwright
the
Puritan
there
alledged
speaks
)
all
Popery
in
the
judgement
of
all
men
,
I
will
further
demonstrate
it
,
though
of
it selfe
it
be
cleer
enough
.
Christ
by
his
Spirit
being
still
present
with
his
Church
,
cannot
permit
errors
in
Faith
so
to
creep
into
the
Church
,
as
that
by
the
very
principles
of
Christianity
they
become
unreformable
;
but
if
errors
so
creep
into
the
Church
,
as
that
their
beginning
cannot
be
knowne
,
and
their
progresse
become
universall
,
then
do
they
so
enter
and
prevaile
,
that
by
the
principles
of
Christianity
,
they
are
past
reformation
;
and
that
because
whosoever
undertakes
to
reform
them
,
is
to
be
condemned
as
an
Heretique
;
for
he
that
will
undertake
to
reform
Doctrines
universally
received
by
the
Church
,
opposeth
himself
against
the
whole
Church
,
and
is
therefore
by
a
knowne
and
received
Principle
of
Christianity
and
Christs
owne
precept
,
to
be
accounted
as
a
Heathen
and
a
Publican
,
Mat.
18.17
.
To
dispute
against
the
whole
Church
is
insolent
madnesse
:
For
,
the
Church
by
Christ
is
appointed
the
Judge
and
corrector
of
all
others
,
as
our
Saviour
saith
,
Tell
the
Church
,
and
therefore
is
not
to
be
judged
nor
corrected
by
any
;
he
that
hath
the
high
presumption
to
doe
so
,
presently
pulls
on
himself
the
censure
of
a
Heathen
.
And
justly
too
,
for
(
like
the
Giants
amongst
the
Poets
who
waged
war
against
the
Gods
)
he
doth
not
only
oppose
the
present
Church
,
but
the
Church
of
all
ages
,
even
the
Apostles
themselves
;
and
who
is
sufficient
for
these
things
?
And
he
begins
a
new
course
of
Christianity
,
seeking
to
overthrow
that
Doctrine
which
is
universally
received
,
and
cannot
be
proved
by
any
Tradition
of
Ancestors
to
be
otherwise
planted
in
the
world
,
than
by
the
Apostles
themselves
,
through
the
power
of
innumerable
miracles
.
Wherefore
these
Doctrines
,
if
they
be
errors
,
are
errors
,
whose
reformation
no
man
by
the
principles
of
Christianity
ought
to
attempt
.
And
seeing
it
is
impossible
there
should
be
any
such
errors
,
the
Principle
of
S.
Augustine
stands
firm
,
That
Doctrines
received
universally
in
the
Church
without
any
known
beginning
,
are
truly
Apostolicall
,
and
of
this
kind
are
the
Roman
Doctrines
,
from
which
Protestants
have
revolted
.
But
some
Protestants
object
,
that
the
errors
of
the
Pharisees
were
universally
received
in
the
Jewish
Church
,
yet
reformed
by
our
Saviour
.
To
which
may
be
answered
that
Protestants
(
out
of
their
desire
to
make
Catholiques
seem
like
the
Pharisees
)
make
themselves
seem
,
as
if
they
did
not
any
whit
understand
the
Gospell
.
For
the
Traditions
of
the
Pharisees
were
not
universall
Traditions
,
but
certaine
practises
of
piety
invented
by
themselves
,
and
deducted
by
their
skill
from
Scripture
,
whereby
they
would
seem
singularly
religions
,
and
not
as
other
men
.
Secondly
,
Christ
Jesus
proving
himselfe
to
be
true
God
,
might
reforme
errors
universally
received
;
and
the
Church
of
the
Jewes
falling
,
erect
a
new
Church
of
Christians
as
he
did
;
which
is
not
lawfull
for
any
one
else
to
doe
.
For
Christian
Religion
must
continue
to
the
worlds
end
,
by
vertue
of
the
first
Tradition
thereof
,
and
must
never
be
interrupted
without
extraordinary
and
propheticall
beginning
,
by
immediate
revelation
and
Miracles
;
If
therefore
errors
be
delivered
by
the
full
consent
of
Christian
Tradition
,
they
are
irreformable
.
Again
some
Protestants
say
,
that
one
may
oppose
the
whole
Church
,
and
confute
her
errors
by
Scripture
,
&
not
be
as
an
Heathen
or
Heretique
;
for
not
every
one
that
opposeth
the
Church
is
to
be
accounted
an
Heathen
,
it
is
impossible
men
should
have
just
cause
,
to
depart
from
,
&
impugn
the
whole
Christian
Church
.
And
why
?
but
because
it
is
a
ruled
case
in
Christianity
,
he
that
heareth
not
the
Church
is
an
Heretike
.
Yet
notwithstanding
this
,
the
Protestants
doe
charge
the
Church
of
Rome
,
DE
FACTO
,
to
have
falne
into
errors
,
and
to
have
changed
her
faith
;
and
that
because
points
of
doctrine
undefined
,
(
about
which
Doctors
have
disputed
,
and
held
different
opinions
)
have
been
afterwards
defined
by
the
Church
,
so
that
it
was
not
lawfull
for
any
after
that
,
to
make
doubt
thereof
;
the
Church
by
this
meanes
hath
held
in
later
ages
,
that
to
be
DE
FIDE
,
a
matter
of
faith
,
which
the
former
ages
did
not
,
and
so
(
say
they
)
hath
changed
the
faith
,
and
believes
and
delivers
more
than
shee
received
from
the
Apostles
.
But
this
I
found
to
be
no
change
of
faith
,
but
only
a
declaration
of
some
point
explicitly
,
which
was
implicitly
and
involvedly
believed
before
.
For
all
the
Articles
of
faith
were
immediately
re-revealed
by
Christ
to
his
Apostles
,
and
by
them
againe
delivered
to
their
posterity
;
so
that
since
,
there
have
been
no
new
and
particular
revelations
,
but
the
first
being
laid
up
in
the
treasury
of
the
Church
,
(
for
which
cause
S.
Paul
calls
it
a
depositum
,
a
stock
,
or
pawn
,
)
other
truths
have
been
deduced
from
thence
,
as
occasion
hath
required
.
For
when
any
one
endeavours
to
corrupt
the
doctrine
delivered
by
the
Apostles
,
the
Church
calls
her
Pastors
and
Doctors
to
examine
the
matter
,
and
being
infallibly
assisted
by
the
Spirit
of
truth
(
which
our
Saviour
promised
should
be
with
his
Apostles
to
the
end
of
the
world
,
that
is
,
with
the
Church
their
Successor
,
which
was
to
continue
to
the
worlds
end
)
shee
declares
what
is
true
,
and
what
is
false
;
as
agreeing
with
,
or
disagreeing
from
that
doctrine
which
shee
hath
received
from
her
Fore-fathers
the
Prophets
and
Apostles
,
upon
whom
shee
is
built
;
as
S.
Paul
saith
,
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Ephes.
2.20
.
For
as
in
a
building
there
is
not
the
least
stone
which
rests
not
upon
the
foundation
;
so
in
the
doctrine
of
the
Catholique
Church
,
there
is
not
the
least
point
which
is
not
grounded
on
,
or
contained
in
that
which
was
delivered
by
the
Apostles
.
For
example
,
in
the
principles
of
every
Science
are
contained
divers
truths
,
which
may
be
drawn
out
of
them
,
by
many
severall
conclusions
,
one
following
another
;
These
conclusions
were
truths
in
themselves
before
,
though
they
did
not
so
appear
to
us
,
till
wee
saw
the
connexion
they
had
with
the
premises
,
and
how
they
were
contained
in
them
;
And
by
the
many
severall
conclusions
so
drawn
,
the
truth
of
those
principles
doth
more
shew
it selfe
,
but
doth
not
receive
any
change
in
it selfe
thereby
:
even
so
in
the
prime
principles
of
our
faith
,
revealed
immediately
by
God
,
and
delivered
to
the
Church
,
are
contained
al
truths
,
that
any
way
belong
to
our
faith
;
but
it
was
not
necessary
that
the
Church
should
manifest
all
these
,
at
their
first
meeting
in
Councell
,
but
only
so
much
in
every
severall
Councell
,
as
should
concerne
the
present
occasion
of
their
meeting
;
which
is
some
particular
heresie
,
or
heresies
then
sprung
up
,
and
so
more
according
to
the
successive
growth
of
heresies
;
which
when
shee
hath
done
,
shee
cannot
be
charged
with
creating
of
a
new
faith
,
or
altering
of
the
old
;
but
shee
doth
only
,
out
of
old
grounds
and
premises
draw
such
conclusions
,
as
may
serve
to
destroy
new
heresies
,
and
shew
them
to
be
contrary
to
the
ancient
faith
.
In
this
manner
the
Church
hath
grown
and
increased
in
knowledge
by
degrees
,
and
shall
still
do
so
to
the
end
of
the
world
.
And
as
the
sun
spreads
the
raies
of
his
light
more
and
more
betwixt
morning
and
noon
,
and
his
beames
display
themselves
in
a
valley
,
or
some
roome
of
a
house
,
where
they
did
not
before
,
without
any
change
of
light
in
the
sun
himselfe
;
So
may
the
Church
spread
the
light
of
her
faith
,
shewing
such
or
such
a
point
to
be
a
divine
truth
;
which
before
was
not
known
to
be
so
;
or
which
though
it
were
a
divine
truth
in
it selfe
,
yet
it
was
not
so
to
us
,
for
want
of
sufficient
proposall
,
that
is
,
of
the
Churches
;
wherein
the
Church
resembles
our
Blessed
Saviour
,
her
Lord
and
Spouse
;
who
though
he
never
received
the
least
increase
of
grace
and
knowledge
,
from
the
first
moment
of
his
being
conceived
,
yet
the
Scripture
saith
,
He
grew
in
wisdome
and
age
,
and
in
favour
with
God
and
men
,
Luc.
2.52
.
to
wit
,
because
he
shewed
it
more
and
more
,
in
his
words
and
actions
.
This
also
further
appeares
by
the
method
which
Catholique
Fathers
and
Doctors
observe
in
and
out
of
Councells
,
in
proving
and
defining
points
of
faith
;
namely
by
having
recourse
to
the
authority
of
Gods
Word
,
conteined
both
in
Scripture
and
Tradition
,
and
to
the
belief
and
practise
of
the
Church
;
in
searching
whereof
,
the
Holy
Church
joynes
humane
industry
with
Gods
grace
and
assistance
.
For
when
any
question
or
doubt
of
faith
ariseth
,
particular
Doctors
severally
dispute
and
write
thereof
;
then
if
further
cause
require
,
the
Holy
Church
assembles
her
Pastors
and
Doctors
together
in
a
generall
Councell
,
to
examine
and
discusse
the
matter
more
fully
,
as
in
that
first
Councell
of
the
Apostles
whereof
the
Scripture
saith
,
The
Apostles
and
Elders
assembled
together
,
to
consider
of
this
word
,
Acts
15.6
.
The
Pastors
being
thus
come
together
,
and
having
the
presence
of
our
Saviour
,
and
his
Holy
Spirit
(
according
to
his
promise
)
amongst
them
,
out
of
Scripture
and
Traditions
,
joyning
therewith
the
consent
of
holy
Fathers
and
Doctors
of
foregoing
times
,
she
doth
infallibly
resolve
and
determine
the
matter
;
not
as
new
,
but
as
ancient
,
orthodox
,
and
derived
from
her
forefathers
;
making
that
which
was
ever
in
it selfe
a
divine
truth
,
so
to
appeare
to
us
,
that
now
wee
may
no
more
make
question
thereof
.
So
that
from
hence
it
appeares
,
that
the
Church
makes
no
new
Articles
of
faith
,
such
as
then
may
be
said
to
have
their
beginning
,
but
only
explications
and
collections
out
of
the
old
,
which
were
delivered
to
the
Apostles
,
and
by
them
to
us
.
And
though
the
Church
doe
thus
grow
in
the
knowledge
of
points
of
faith
,
yet
this
is
no
newnesse
of
faith
,
but
a
maintenance
of
the
old
,
with
a
kind
of
increase
,
by
way
of
explicating
that
which
was
involved
,
cleering
that
which
was
obscure
,
defining
that
which
was
undefined
,
&
obliging
men
to
believe
more
firmly
and
explicitly
,
that
which
before
they
were
not
bound
so
to
believe
.
That
is
only
to
be
called
a
new
faith
,
which
is
contrary
to
that
which
was
held
before
,
or
hath
no
connexion
with
it
;
and
when
we
cease
to
believe
that
which
we
believed
before
;
this
indeed
is
change
of
faith
,
the
other
is
but
encrease
.
And
if
this
encrease
of
faith
by
the
declaration
of
Councells
,
may
be
called
a
change
and
innovation
of
faith
,
there
is
no
Heretique
but
may
challenge
antiquity
to
himselfe
,
and
put
novelty
on
the
score
of
the
Church
.
For
he
may
say
such
a
thing
,
for
example
,
that
the
Sonne
is
of
the
same
substance
with
the
Father
,
was
not
held
de
fide
,
a
matter
of
faith
,
before
the
Councell
of
Nice
,
therefore
it
is
new
.
That
Baptisme
administred
by
Heretiques
is
good
baptisme
,
was
not
held
as
a
matter
of
faith
before
the
daies
of
S.
Cyprian
,
therefore
it
is
new
.
And
the
Heretique
may
say
,
that
he
believes
only
that
which
was
believed
before
such
or
such
a
Councell
(
which
he
please
,
for
the
case
is
alike
in
all
)
and
therefore
he
believes
the
antient
Faith
:
By
which
way
of
arguing
,
he
may
renounce
the
decrees
of
all
Councells
,
as
Novelties
,
and
maintaine
many
Heresies
,
as
the
antient
Faith
.
Yea
by
this
absurdity
a
man
may
deny
divers
Books
of
the
Scripture
,
as
the
Epistle
to
the
Hebrewes
,
the
second
Epistle
of
S.
Peter
,
the
Epistle
of
S.
Iames
,
of
S.
Iude
,
and
the
Apocalyps
,
with
some
others
,
because
they
were
not
admitted
for
Canonicall
,
untill
300.
or
400.
yeares
after
they
were
written
.
Yet
when
they
were
declared
to
be
Canonicall
,
there
was
no
change
of
faith
in
the
Church
thereby
:
for
the
believing
of
these
Books
was
involved
in
this
revealed
Article
,
I
believe
in
God
;
and
the
believing
of
them
to
be
Canonicall
,
was
involved
in
this
revealed
Article
,
I
believe
the
holy
Catholike
Church
:
onely
hereby
was
an
increase
of
the
materiall
object
of
our
faith
to
us
,
not
in
it selfe
;
we
being
bound
upon
the
declaration
of
the
Church
,
to
believe
that
thing
firmely
and
without
dispute
,
which
before
perhaps
we
were
not
so
obliged
to
doe
.
§
6.
A
fifth
argument
moving
me
to
believe
that
the
Roman
Church
is
the
Catholique
,
was
this
:
That
doctrine
which
hath
been
delivered
by
Tradition
,
as
the
doctrine
of
our
Ancestors
,
without
any
opposition
made
by
any
known
Catholique
Fathers
and
Doctors
:
and
if
any
did
oppose
the
doctrine
,
he
was
censured
of
Novelty
,
and
after
admonition
(
if
he
persisted
therein
)
was
condemned
of
Heresie
,
such
doctrine
is
derived
from
the
Apostles
and
unchanged
,
and
such
is
the
doctrine
of
the
Roman
Church
.
'T
is
true
indeed
,
that
divers
points
of
the
Roman
doctrine
have
been
opposed
,
as
by
Arrius
,
Pelagius
,
Berengarius
,
Waldo
,
Wickliffe
,
Husse
,
and
many
others
,
but
these
were
not
accounted
orthodox
Fathers
,
but
were
taxed
of
Novelty
and
innovation
,
and
for
such
are
delivered
to
us
,
by
Tradition
and
history
of
the
times
wherein
they
lived
.
And
it
cannot
be
prudenty
imagined
;
that
if
the
Church
of
Rome
had
(
like
these
men
)
attempted
to
change
the
doctrine
of
the
Apostles
,
there
should
be
no
Tradition
of
it
,
no
historicall
narration
of
it
,
but
that
all
the
good
and
true
Catholiques
should
be
asleep
,
to
this
great
businesse
of
defending
the
flock
from
Wolves
;
or
(
which
is
more
absurd
)
should
against
their
knowledge
,
and
conscience
suffer
damnable
errors
to
steal
in
,
to
the
destruction
of
themselves
,
and
all
the
world
that
should
succeed
them
.
Now
the
opposition
of
the
Church
in
the
forementioned
manner
,
is
so
far
from
obscuring
the
Churches
doctrine
,
that
it
makes
it
far
more
famous
,
and
illustrious
,
and
apparently
Apostolicall
;
even
as
the
sun
strugling
with
a
misty
morning
,
breaking
through
it
,
appears
more
beautifully
glorious
,
and
unconquerable
.
And
this
Doctor
Feild
a
learned
Protestant
confesseth
,
when
a
doctrine
is
in
any
age
constantly
delivered
as
a
matter
of
faith
,
and
as
received
from
ancestors
,
in
such
sort
as
the
contradictors
thereof
were
in
the
beginning
noted
for
novelty
,
and
if
they
persisted
in
contradiction
,
in
the
end
charged
with
heresy
,
it
is
impossible
but
such
a
doctrine
should
come
by
succession
from
the
Apostles
.
But
Protestants
think
it
sufficient
,
that
they
find
(
as
they
say
)
the
Roman
doctrine
contradicted
in
the
writings
of
orthodox
Fathers
,
though
their
opposition
was
not
noted
by
antiquity
,
nor
by
the
fame
of
Tradition
delivered
to
posterity
.
But
this
answer
leaves
no
meanes
to
common
people
to
know
certainly
the
perpetuall
Tradition
of
Gods
Church
,
which
is
the
guide
of
their
faith
,
but
by
reading
and
examining
the
Fathers
,
which
to
them
is
impossible
.
Besides
if
that
some
few
obscure
and
hard
passages
out
of
the
Fathers
,
may
suffice
to
call
the
Tradition
of
the
Church
into
question
,
then
there
is
nothing
so
cleerly
and
unanimously
delivered
by
Tradition
,
but
may
fall
under
a
new
examination
;
seeing
nothing
is
or
can
be
writ
so
plainely
,
especially
where
there
is
very
much
also
written
,
but
that
some
obscure
and
oblique
passages
may
be
raked
out
,
to
make
shew
of
a
contradiction
;
and
if
this
counterpart
may
have
the
title
of
antiquity
set
over
it
,
what
Heresie
will
want
its
defence
out
of
the
Fathers
?
What
Tradition
was
more
constantly
delivered
by
the
Christian
Fathers
and
Doctors
,
than
our
Saviours
Consubstantiality
with
his
Father
?
Yet
the
new
Arrians
(
as
we
may
see
in
Bellarmine
)
bring
divers
testimonies
out
of
the
antient
Fathers
,
Catholique
doctrines
,
and
none
of
the
Fathers
of
those
times
did
accuse
other
of
error
in
those
points
,
which
if
they
had
thought
them
so
,
there
is
no
doubt
they
would
.
For
wee
cannot
imagine
,
the
true
believers
of
those
times
lesse
vigilant
than
of
these
;
and
we
see
now
,
that
no
man
can
broach
an
error
against
faith
,
but
presently
he
hath
abundant
opposition
,
and
further
questioning
,
if
the
cause
require
.
Therefore
it
is
apparent
,
that
Protestants
when
they
alledge
the
Fathers
,
as
contradicting
themselves
,
and
one
another
in
the
Catholique
Doctrines
of
those
times
,
either
mis-alledge
their
words
,
or
mistake
their
meaning
.
For
,
if
those
contradictions
were
reall
,
why
did
not
antiquity
note
them
,
as
it
noted
their
differences
about
smaller
disputable
matters
.
S.
Hierome
and
Epiphanius
took
pains
to
note
the
errors
of
Origen
;
yet
amongst
them
all
they
did
not
note
any
,
which
the
Church
of
Rome
now
holds
,
though
his
writings
be
full
thereof
.
If
the
sentences
of
the
Fathers
be
true
in
the
sense
that
Protestants
alledge
them
,
why
did
not
some
charge
them
for
maintaining
the
contrary
Romane
Doctrines
,
a
thousand
times
more
frequently
mentioned
in
their
writings
?
And
on
the
other
side
,
if
the
Romane
Doctrines
were
true
,
why
did
not
some
tax
them
for
maintaining
of
Protestantisme
?
doubtlesse
they
would
if
they
had
understood
them
in
the
sense
that
Protestants
now
do
.
It
is
manifest
therefore
that
they
that
lived
in
those
times
(
who
were
therefore
better
able
to
understand
their
meanings
,
than
the
Protestants
that
are
sprung
up
so
many
hundred
yeares
after
)
did
not
conceive
that
the
Fathers
maintained
the
Protestant
doctrines
in
their
writings
;
for
if
they
had
,
they
would
quickly
have
been
reproved
seeing
the
current
of
Christian
Religion
even
of
those
times
,
was
agreeable
to
the
present
Roman
;
for
as
[
*
](A65197-e28950-b)
*
Napier
On
the
Revelat.
p.
191.
also
Cent.
Mag.
cent
.
2.
c.
4.
col
.
55.
Napier
saith
,
during
even
the
second
and
third
ages
,
the
true
temple
of
God
and
light
of
the
Gospell
was
obscured
by
the
Roman
Antichrist
himself
.
And
according
to
[
*
](A65197-e29020-b)
*
Treatise
of
Antichrist
,
lib.
2.
c.
2.
p.
25.
Downeham
,
the
generall
defection
of
the
visible
Church
fore-told
,
2
Thess.
2.
began
to
work
in
the
Apostles
time
.
§
.
7.
On
the
contrary
,
wee
find
in
the
writings
of
the
Orthodox
Fathers
,
that
the
Doctrines
which
Protestants
now
hold
,
were
condemned
as
hereticall
in
those
persons
that
then
held
them
,
and
they
were
not
therein
opposed
by
any
other
Orthodox
Fathers
.
For
example
,
the
Protestants
hold
that
the
Church
may
erre
,
so
did
the
Donatists
,
for
which
they
are
frequently
reproved
by
*
S.
Augustine
.
unwritten
Traditions
,
&
urge
Scripture
only
,
so
did
the
Arrians
,
and
are
condemned
for
it
by
[
*
](A65197-e29210-b)
*
Epiphan.
Her
.
75.
Aug.
cont
.
Maximin
.
l.
1.
c.
2.
&
ult.
S.
Epiphanius
,
and
S.
Augustine
.
Protestants
teach
that
Priests
may
marrie
;
so
did
Vigilantius
,
and
for
it
is
condemned
by
[
*
](A65197-e29290-b)
*
Cont.
Vigilant
.
c.
1.
S.
Hierome
.
Protestants
deny
prayer
for
the
dead
;
so
did
Arrius
,
for
which
he
is
condemned
by
[
*
](A65197-e29330-b)
*
Aug.
haer.
53.
Epiphan.
har.
75.
S.
Augustine
and
S.
Epiphanius
.
Protestants
deny
invocations
of
Saints
;
so
did
Vigilantius
,
for
which
he
is
condemned
by
S.
[
*
](A65197-e29400-b)
*
Hier.
cont
.
Vigil
.
c.
3.
Hierome
.
Protestants
deny
reverence
to
Images
;
so
did
Xenaias
,
for
which
he
is
rereproved
by
[
*
](A65197-e29450-b)
*
Hist.
lib.
16.
c.
27.
Nicephorus
in
these
words
,
Xenaias
first
(
O
audacious
soule
,
and
impudent
mouth
)
vomited
forth
that
speech
,
that
the
Images
of
Christ
and
those
who
have
pleased
him
,
are
not
to
be
worshipped
.
Protestants
deny
the
reall
presence
;
so
did
the
Capernaites
,
who
were
,
saith
[
*
](A65197-e29510-b)
*
In
Psal.
54.
&
55.
S.
Augustine
,
the
first
Heretiques
that
denied
the
reall
presence
,
and
that
Judas
was
the
first
suborner
and
maintainer
of
this
heresie
.
Protestants
deny
confession
of
sinnes
to
a
Priest
;
so
did
the
Novatian
Heretiques
,
for
which
they
are
reproved
by
[
*
](A65197-e29600-b)
*
Lib.
de
poenit
.
c.
7.
S.
Ambrose
.
So
did
the
Montanists
,
and
are
reproved
by
Saint
[
*
](A65197-e29640-b)
*
Hieron
.
Epist.
ad
Marcell
.
54.
Hierome
.
Protestants
say
that
a
man
is
justified
by
faith
only
;
so
did
the
Pseudo-Apostles
,
for
which
they
are
condemned
by
S.
[
*
](A65197-e29680-b)
*
De
fide
&
oper.
c.
14.
Augustine
.
I
might
increase
this
Catalogue
by
the
addition
of
many
other
,
and
make
the
new
Protestant
Religion
appear
but
a
frippery
of
old
Heresies
:
but
these
shall
suffice
.
From
all
which
it
appears
,
that
the
Fathers
held
the
same
faith
with
the
present
Romane
Church
,
and
that
there
was
no
opposition
of
Fathers
against
Fathers
,
nor
of
any
one
Father
against
himself
,
at
least
in
matters
of
faith
;
but
that
they
all
held
the
unity
of
the
faith
;
that
they
that
held
the
contrary
were
by
them
condemned
of
Heresie
;
that
in
bringing
any
places
out
of
the
Fathers
to
confirm
their
Heresies
,
they
did
misinterpret
them
,
as
the
Protestants
now
do
;
that
therefore
the
Doctrine
of
the
Romane
Church
is
Apostolicall
and
unchanged
;
and
therefore
she
is
the
true
Church
.
CHAP.
XI
.
That
the
true
Church
may
be
knowne
by
evident
marks
;
and
that
such
markes
agree
only
to
the
Roman
Church
.
And
first
of
Vniversality
,
the
first
mark
of
the
Church
.
§
.
1.
IN
further
pursuit
of
the
true
Church
,
I
addressed
my self
,
by
the
marks
thereof
to
find
it
out
.
For
I
accounted
it
vaine
to
try
by
the
Scripture
,
whether
the
particular
doctrines
of
Protestants
,
were
the
doctrines
of
the
Apostles
,
unlesse
I
could
find
their
Church
to
be
the
true
Church
,
by
the
marks
of
the
true
Church
set
down
in
Scripture
.
For
either
the
Scripure
can
clear
all
controversies
,
or
it
canntot
;
if
it
cannot
,
there
will
be
no
end
of
controversie
amongst
them
that
rely
only
on
Scripture
;
if
it
can
,
then
surely
it
can
clear
this
most
important
one
,
which
is
the
true
Church
,
by
the
marks
thereof
;
and
if
so
,
it
is
fit
that
that
should
be
determined
in
the
first
place
,
on
which
all
the
rest
depends
,
Doctor
Feild
acknowledgeth
.
And
whereas
some
Protestants
make
the
truth
of
the
doctrine
to
be
the
onely
mark
of
the
Church
,
it
is
preposterous
,
being
the
declaration
of
a
thing
obscure
,
or
pretended
to
be
so
,
by
a
thing
more
obscure
;
in
as
much
as
to
know
the
truth
of
the
doctrine
in
all
the
particular
instances
,
is
harder
than
to
know
the
society
of
the
Church
.
And
it
is
necessary
to
know
the
truth
of
doctrine
in
all
the
particulars
,
before
we
can
thereby
know
the
true
Church
,
because
if
she
erre
in
any
one
point
of
faith
,
she
thereby
falls
from
the
title
of
the
true
Church
.
Now
who
is
he
that
can
boast
to
know
the
integrity
of
the
doctrine
of
the
Church
,
in
all
the
particular
controversies
,
against
every
society
that
holds
the
contrary
,
by
infallible
proofs
of
Scripture
,
and
invincible
answers
to
all
their
objections
?
If
any
could
do
this
,
who
knowes
not
that
ignorant
and
unlearned
people
(
of
whose
salvation
notwithstanding
God
hath
the
same
care
,
as
of
the
learned
,
and
to
whom
the
marks
of
the
Church
should
be
equally
common
,
since
they
are
equally
obliged
to
obey
her
)
are
not
capable
of
this
examination
?
For
the
rest
of
the
people
(
saith
S.
Augustine
)
it
is
not
the
quicknesse
of
understanding
,
but
the
simplicity
of
belief
that
secure
them
.
Therefore
it
is
manifest
,
that
they
must
have
other
marks
to
know
the
Church
by
,
than
that
of
her
Doctrine
;
namely
,
marks
proportionable
to
their
capacity
;
to
wit
,
externall
and
sensible
marks
,
as
eminency
,
antiquity
,
perpetuity
,
with
the
like
;
even
as
children
and
ignorant
people
must
have
externall
and
sensible
marks
,
and
other
than
the
essentiall
forme
of
a
man
,
to
know
and
discern
a
man
from
other
living
creatures
.
Else
how
could
S.
Paul
say
,
God
hath
made
in
the
Church
Apostles
,
Prophets
,
Evangelists
,
Pastors
and
Doctors
,
to
the
end
we
should
be
no
more
little
children
,
blown
about
with
every
wind
of
doctrine
,
Ephes.
chap.
4.
ver.
11.
if
hee
had
not
given
us
other
marks
to
know
the
Church
than
the
purity
of
the
Doctrine
?
Besides
purity
of
Doctrine
being
the
essentiall
form
of
the
Church
,
cannot
be
a
mark
of
it
,
because
they
are
commonly
repugnant
and
incompatible
conditions
.
For
the
mark
doth
commonly
demonstrate
the
thing
to
the
sense
,
and
the
essentiall
form
doth
shew
it
to
the
understanding
;
the
mark
designes
the
thing
in
existence
,
the
essentiall
forme
designes
it
in
essence
;
the
mark
shewes
where
the
thing
is
,
the
essentiall
form
teaches
what
it
is
;
the
mark
is
sooner
known
than
the
thing
;
and
contrariwise
the
thing
is
sooner
known
than
the
essentiall
form
of
the
thing
;
Phys.
c.
1.
for
the
thing
defined
(
as
Aristotle
saith
)
is
known
before
the
definition
.
A
Mark
then
must
have
three
conditions
;
The
first
is
to
be
more
known
then
the
thing
,
since
it
is
that
,
which
makes
the
thing
to
be
known
.
The
second
,
that
the
thing
be
never
found
without
it
.
The
third
,
that
it
be
never
found
without
the
thing
,
either
alone
,
if
it
be
a
totall
mark
,
or
with
its
fellowes
,
if
it
be
a
mark
in
part
.
According
to
these
conditions
,
I
found
divers
Marks
set
down
in
Scripture
appliable
only
to
the
Church
of
Rome
.
§
.
2.
Of
which
the
first
is
to
be
Catholique
,
that
is
,
universall
;
which
was
fore-told
by
the
Prophet
Esay
,
saying
,
All
Nations
shall
flow
unto
it
,
Esay
2.2
.
And
by
the
Psalmist
,
that
it
should
have
the
Heathen
for
its
inheritance
,
and
the
uttermost
parts
of
the
earth
for
its
possession
,
Psal.
2.2
.
And
by
our
Saviour
saying
,
This
Gospell
of
the
Kingdome
shall
be
preached
in
all
the
world
for
a
witnesse
to
all
Nations
,
and
then
shall
the
end
come
And
that
repentance
and
remission
of
sinnes
should
be
preached
in
his
Name
amongst
all
Nations
,
beginning
at
Jerusalem
,
Mat.
24.14
.
Luc.
24.47
.
Therefore
to
distinguish
Christs
true
Church
from
all
Hereticall
Sects
,
the
Apostles
in
their
Creed
,
and
the
antient
Fathers
in
their
Writings
,
have
given
her
the
Sirname
of
Catholique
;
a
name
ever
insisted
upon
by
the
Fathers
against
Heretiques
,
no
lesse
than
now
.
And
that
the
Roman
Church
is
this
Catholique
Church
dispersed
over
the
whole
world
,
is
manifest
to
all
those
that
have
either
read
the
histories
of
the
world
,
or
have
been
eye-witnesses
of
the
severall
Countreys
thereof
;
wherein
though
the
publike
profession
thereof
be
Hereticall
,
Mahometicall
,
or
Heathenish
,
yet
even
there
hath
the
Romane
Catholique
Church
both
Fathers
and
children
,
Pastors
and
people
.
And
like
the
Sea
,
what
she
loseth
in
one
place
,
she
wins
in
another
;
what
she
hath
lost
by
the
falling
away
of
the
Protestants
in
Europe
,
she
hath
gained
with
increase
,
by
the
propagation
of
her
faith
in
the
East
and
West
Indies
,
where
whole
Kingdomes
are
converted
thereunto
;
as
a
Protestant
Author
confesseth
,
saying
,
The
Jesuites
within
the
compasse
of
a
few
years
,
not
content
with
the
bounds
of
Europe
,
have
filled
Asia
,
Africa
,
and
America
with
their
Idols
.
And
thus
shee
was
Catholique
,
by
Napier
a
Protestant
Writers
confession
forementioned
,
and
others
,
for
12.
or
1300.
yeares
ago
,
and
ever
since
.
And
whereas
Protestants
say
that
this
universality
is
no
true
mark
of
the
Church
,
because
it
is
appliable
to
Turkes
and
Pagans
,
it
is
doubtlesse
a
very
poor
objection
;
for
the
markes
of
the
Church
are
not
given
her
by
God
,
to
distinguish
her
from
all
sorts
of
Religions
,
but
only
from
those
that
are
contained
equivocally
under
the
same
next
kind
,
and
may
be
supposed
and
taken
for
Churches
;
that
is
to
say
,
from
other
Christian
societies
,
to
wit
,
from
Hereticall
and
Shismaticall
Sects
,
which
challenge
by
false
markes
the
title
of
the
true
Church
:
To
which
purpose
S.
Augustine
saith
,
disputing
with
the
Donatists
,
Thou
askest
of
a
stranger
whether
he
be
a
Pagan
or
a
Christian
,
he
answers
thee
,
a
Christian
;
thou
askest
him
whether
he
be
a
catechumene
,
or
one
of
the
faithfull
;
he
answers
thee
,
one
of
the
faithfull
;
thou
askest
him
of
what
communion
he
is
,
he
answers
thee
,
a
Christian
Catholique
.
Besides
,
the
Roman
Church
hath
this
forme
of
universality
,
beyond
all
Religions
of
the
world
,
even
Turkes
or
Heathens
;
That
there
is
no
place
of
the
known
world
where
there
are
not
Roman
Catholiques
,
propagating
their
Religion
,
by
converting
the
people
of
the
land
,
whosoever
they
are
;
which
is
manifestly
wanting
to
all
other
Religions
,
and
is
therefore
in
this
regard
also
more
universally
spread
over
the
face
of
the
earth
than
any
other
.
Others
say
that
this
universall
spreading
of
the
Church
is
antidated
by
Roman
Catholiques
with
application
to
themselves
,
for
that
it
was
not
to
take
beginning
,
but
from
the
time
of
Luther
,
because
some
places
of
Scripture
which
speak
of
the
largenesse
of
the
Church
,
say
it
shall
be
in
the
later
daies
.
But
it
is
manifest
,
that
by
later
daies
,
is
meant
all
the
space
of
time
from
Chirst
to
the
end
of
the
world
;
as
S.
Peter
(
interpreting
a
prophecie
of
Joel
,
which
saith
,
that
it
shall
come
to
passe
in
the
last
daies
,
that
God
will
powre
his
Spirit
upon
all
flesh
,
Acts
2.17
.
by
which
is
intended
the
amplitude
of
the
Church
)
applies
it
to
that
present
time
when
the
holy
Ghost
descended
upon
the
Apostles
.
Nor
can
any
reasonable
man
imagine
that
it
can
sort
with
the
goodnesse
of
God
,
and
his
tender
love
to
mankind
,
to
suffer
the
light
of
his
truth
(
in
the
not
spreading
of
his
Church
)
to
be
eclipsed
for
14.
or
1500.
years
,
seeing
that
according
to
the
opinion
of
some
learned
men
,
grounded
upon
fair
probabilities
,
the
world
is
likely
to
last
but
2000.
yeares
after
Christ
.
Howsoever
this
universality
of
the
Protestant
Religion
is
but
begun
,
it
is
not
perfected
;
for
the
Roman
Church
is
yet
actually
exceeding
larger
;
and
Protestants
that
allow
this
for
a
mark
of
the
true
Church
,
&
now
begin
hopefully
to
apply
it
to
themselves
,
are
bound
to
be
of
the
Roman
,
till
they
see
their
expectation
satisfied
,
in
the
Protestant
Churches
exceeding
her
in
latitude
;
which
I
dare
boldly
say
will
not
be
as
long
as
they
live
,
and
therefore
they
ought
to
die
in
the
Roman
Faith
.
§
3.
But
if
we
examine
the
matter
a
little
more
strictly
,
we
shall
find
,
that
the
Protestants
plea
for
universality
wil
be
cut
very
short
,
when
we
consider
,
that
though
they
make
themselves
all
of
one
Church
,
when
they
would
vie
for
multitude
with
the
Roman
Church
;
yet
compared
with
one
another
,
we
shall
find
that
they
are
very
many
Churches
;
not
distinguished
by
nation
only
,
but
by
doctrine
and
points
of
faith
;
and
that
there
are
many
Churches
in
one
Nation
,
as
in
England
for
example
,
and
will
be
many
more
,
if
the
desired
Independency
be
advanced
.
Now
it
is
not
sufficient
that
the
Protestant
Religion
in
generall
be
enlarged
,
but
it
must
be
the
true
Protestant
Religion
,
which
every
particular
Sect
thinking
it self
to
be
of
,
and
denying
it
(
the
most
of
them
)
to
the
rest
,
the
universality
of
the
Religion
wil
be
mightily
abated
.
Indeed
when
they
muster
their
strengths
together
,
and
make
boast
of
their
greatnesse
,
then
they
rake
all
into
the
title
of
Protestantisme
,
who
have
revolted
from
the
Roman
Church
&
count
them
on
their
side
;
as
if
the
definition
of
a
Protestant
were
,
one
that
is
opposite
to
the
Church
of
Rome
;
So
that
if
there
were
a
thousand
sorts
of
Heretiques
in
the
world
,
they
would
in
this
case
account
them
but
one
Church
.
But
the
word
Catholique
being
a
note
of
Communion
,
(
as
I
have
shewed
already
;
)
as
the
Roman
Church
calls
none
a
Catholique
that
doth
not
communicate
with
her
;
so
cannot
the
Protestant
Church
of
Engl.
count
any
to
be
of
her
Religion
,
thereby
(
by
inlarging
of
her
bounds
)
to
prove
her selfe
Catholique
,
unlesse
they
will
communicate
with
her
,
which
the
Grecian
Churches
wil
not
,
the
Lutheran
Churhes
will
not
,
many
of
the
Sects
within
the
Kingdom
will
not
,
as
Presbyterians
,
Antinomians
,
Anabaptists
,
Brownists
,
Familists
,
Erastians
,
Socinians
,
Arminians
,
Seekers
,
Adamites
,
Shakers
,
Independents
,
with
many
others
;
These
I
say
will
not
communicate
with
the
Protestant
Church
of
England
,
nor
will
they
communicate
each
with
other
,
but
have
,
at
least
most
frequently
,
their
Congregations
(
as
they
call
them
)
separate
and
apart
;
so
that
these
are
all
to
be
accounted
severall
Churches
and
Religions
,
and
no
one
is
further
universall
,
than
the
communion
thereof
doth
spread
;
which
is
so
litle
a
way
,
that
none
of
them
is
(
nay
though
they
were
al
united
together
,
would
they
be
)
able
to
stand
in
competition
with
the
Roman
Church
;
under
whose
Communion
are
many
entire
Kingdoms
,
and
in
all
known
parts
of
the
world
an
infinity
of
people
,
even
in
Asia
,
Africa
,
and
America
,
where
the
name
of
Protestant
,
much
more
any
particular
Sect
thereof
,
is
altogether
unknowne
.
Besides
,
all
the
Christian
Churches
,
which
are
now
separated
from
the
Roman
,
were
once
united
to
her
,
both
in
faith
and
communion
,
and
then
either
she
was
the
Catholique
Church
,
or
there
was
none
in
the
world
,
which
is
impossible
;
therefore
they
that
departed
from
her
,
departing
from
the
Catholique
Church
,
became
Schismatiques
,
and
departing
from
the
faith
they
received
from
her
,
become
Heretiques
.
§
4
Lastly
,
the
very
possession
of
the
name
Catholique
is
a
proof
,
that
it
doth
belong
to
her
,
seeing
no
sort
of
Christians
else
can
usurp
it
from
her
.
For
howsoever
some
,
when
being
so
hard
pressed
,
that
they
cannot
claime
the
title
of
true
Chritian
,
unlesse
they
assume
the
name
of
Catholique
,
do
then
arrogate
it
to
themselves
,
and
say
,
that
they
are
Catholikes
;
yet
in
ordinary
speech
if
you
speak
of
a
Catholike
,
every
one
understands
thereby
a
Romane
Catholike
;
all
other
Sects
voluntarily
taking
to
themselves
the
name
of
some
men
for
their
founder
,
as
of
Luther
,
Calvin
,
whom
they
call
their
Reformers
,
or
of
some
place
,
as
the
Albigenses
:
or
from
some
accident
of
their
pretended
reformation
,
as
Protestants
;
by
which
the
legall
Protestants
delight
to
stile
themselves
,
with
this
addition
,
of
the
Church
of
England
,
renouncing
therein
(
as
they
suppose
)
Luther
and
Calvin
,
as
ashamed
,
or
seeming
to
scorne
to
derive
themselves
from
any
one
man
;
as
though
the
Church
of
England
in
this
matter
,
namely
,
in
opposition
to
the
whole
Church
,
both
present
and
precedent
,
were
of
more
consideration
then
one
single
man
;
Moreover
,
certain
enough
it
is
,
that
the
Reformation
of
the
Church
of
England
began
by
one
man
,
and
he
no
God
neither
(
except
it
were
such
an
one
as
Jupiter
was
,
who
transform'd
himself
into
a
beast
for
the
love
of
women
)
before
it
filled
the
whole
Kingdome
,
and
arrived
at
that
high
pitch
of
perfection
,
that
some
suppose
.
And
who
that
man
was
,
is
well
enough
knowne
,
and
what
godly
motives
he
had
;
which
they
must
confesse
,
or
else
,
that
their
Church
is
like
Melchizedek
,
without
Father
or
Mother
;
or
like
a
Mushrump
,
started
up
in
a
night
,
no
man
knowes
how
.
On
the
contrary
,
the
true
believer
will
own
no
name
,
but
that
of
the
Catholique
Faith
,
which
was
first
devised
by
the
Apostles
in
the
Creed
,
and
which
the
successors
of
the
Apostles
in
that
Faith
have
alwaies
worne
;
As
the
Antient
Father
[
a
](A65197-e31840-b)
a
Pacianus
ad
.
Symp.
Ep.
1.
S.
Pacianus
saith
,
in
an
Epistle
to
Sympronianus
a
Novatian
Heretique
,
Christian
is
my
name
,
Catholique
is
my
Sir-name
;
that
names
me
,
this
marks
me
out
;
by
that
I
am
manifested
,
by
this
I
am
distinguished
.
And
Saint
[
b
](A65197-e31890-b)
b
Cyrill
.
Hieros
.
Catech.
15.
Cyrill
of
Jerusalem
expounding
the
Creed
;
For
this
cause
(
saith
he
)
thy
faith
hath
given
thee
this
Article
to
hold
undoubtedly
,
and
in
the
holy
Catholique
Church
,
to
the
end
,
thou
shouldest
fly
the
polluted
Conventicles
of
Heretiques
.
And
a
little
after
,
"
when
thou
comest
into
a
Town
,
inquire
,
not
simply
where
the
Temple
of
our
Lord
is
,
for
the
Heresies
of
impious
persons
,
do
likewise
call
their
dens
,
the
Temples
of
the
Lord
;
neither
ask
simply
where
the
Church
is
,
but
where
is
the
Catholique
Church
?
For
that
name
is
the
proper
name
of
this
holy
Church
.
And
on
the
contrary
,
[
c
](A65197-e31950-b)
c
Hieron
.
cont
.
Lucifer
.
c.
9.
S.
Hierome
saith
,
If
in
any
part
thou
hearest
of
men
denominated
from
any
but
from
Christ
,
as
Marcionites
,
Valentinians
,
&c.
know
that
it
is
not
the
Church
of
Christ
,
but
the
Synagogve
of
Antichrist
.
And
[
d
](A65197-e31990-b)
d
Lib.
deutilitat
.
cred.
cap.
7.
S.
Augustine
fully
,
Although
there
be
many
heresies
of
Christians
,
and
that
all
would
be
called
Catholikes
;
yet
there
is
alwaies
one
Church
,
if
you
cast
your
eyes
upon
the
extent
of
the
whole
world
,
more
abundant
in
multitude
,
and
also
as
those
that
know
themselves
to
be
of
it
,
more
sincere
in
truth
,
than
all
the
rest
:
but
of
the
truth
,
that
is
another
dispute
.
That
which
sufficeth
for
the
question
is
,
that
there
is
one
Church
,
to
which
different
Heresies
impose
different
names
,
whereas
they
are
all
called
by
their
particular
names
that
they
dare
not
disavow
:
from
whence
it
appears
in
the
judgement
of
any
not
pre-occupate
with
favour
,
to
whom
the
name
of
Catholike
,
whereof
they
are
all
ambitious
,
ought
to
be
attributed
.
And
again
,
[
e
](A65197-e32040-b)
e
De
vera
relig.
cap.
6.
We
must
hold
the
Christian
Religion
,
and
the
communion
of
that
Church
,
which
is
called
Catholique
,
both
by
her
own
and
by
strangers
:
for
whether
Heretiques
and
Schismatiques
will
or
will
not
,
when
they
speak
not
with
their
own
,
but
with
strangers
,
they
call
the
Catholiques
no
otherwise
than
Catholiques
.
As
for
the
Protestants
,
it
is
certain
,
that
neither
by
others
,
nor
yet
by
themselves
in
ordinary
speaking
,
are
they
called
Catholiques
.
No
nor
yet
in
their
most
solemne
and
serious
speaking
;
as
appears
by
the
severall
Acts
both
of
the
King
of
England
,
and
of
the
Houses
of
Parliament
,
wherein
both
sides
publish
to
the
world
(
and
yet
in
a
sense
different
from
one
another
)
that
they
will
maintain
the
Protestant
Religion
.
But
the
Roman
Church
hath
alwayes
possessed
the
name
of
Catholique
,
and
therefore
she
is
such
.
CHAP.
XII
.
Of
the
second
Mark
of
the
Church
,
viz.
Antiquity
both
of
persons
and
doctrines
,
§
1.
THe
second
mark
of
the
Church
is
Antiquity
;
as
God
saith
by
the
Prophet
Jeremy
,
Stand
in
the
waies
&
see
,
&
inquire
of
the
old
paths
,
which
is
the
good
way
,
and
walk
therein
,
Ier.
6.16
.
And
our
Saviour
saith
,
Mat.
13.
that
the
good
seed
was
sown
first
,
and
afterwards
the
tares
.
And
even
in
nature
truth
is
before
falshood
.
And
this
Antiquity
I
found
applyable
in
the
highest
degree
to
the
Roman
Religion
;
for
though
some
heresies
are
very
antient
,
as
is
intimated
,
in
that
the
tares
were
sowen
soon
after
the
good
seed
,
yet
the
truth
is
more
antient
,
and
so
is
the
Church
of
Rome
.
This
antiquity
of
hers
,
for
the
greatest
part
of
time
,
is
confessed
by
Protestants
,
Perkins
,
(
whom
I
alledged
before
)
grants
it
for
900.
yeares
;
Napier
goes
higher
,
and
saith
it
raigned
universally
and
without
any
debateable
contradiction
12.
hundred
and
60.
yeares
.
And
seeing
this
raign
of
the
Catholique
Religion
,
which
Protestants
call
Popery
,
was
then
universall
,
it
is
apparent
that
it
did
not
then
begin
;
for
such
an
universall
possession
could
not
be
got
on
the
suddain
,
as
they
may
perceive
by
the
Protestant
Religion
,
which
is
not
improved
to
neere
that
universality
in
above
a
hundred
yeares
;
so
that
in
all
probability
(
even
according
to
the
opinion
of
Protestants
)
the
beginning
thereof
must
be
in
,
or
neere
the
Apostles
times
.
Now
whether
we
take
the
Roman
Church
for
the
society
of
Christians
that
acknowledge
the
Bishop
of
Rome
for
their
head
,
or
whether
we
take
it
for
Fathers
and
Doctors
holding
the
doctrines
of
the
present
Church
of
Rome
,
in
both
respects
it
will
appear
that
the
Church
of
Rome
is
most
antient
and
Apostolicall
.
The
former
is
proved
by
the
testimony
of
S.
[
*
](A65197-e32460-b)
*
Iren.
cont
.
Val.
lib.
3.
c.
3.
Irenaeus
,
who
calls
the
Roman
Church
,
the
greatest
and
antientest
Church
founded
at
Rome
by
the
two
most
glorious
Apostles
,
Peter
and
Paul
.
And
of
S.
Augustine
,
[
*
](A65197-e32520-b)
*
Aug.
Epist.
162.
who
saith
,
In
the
Roman
Church
hath
alwaies
flourished
the
Principality
of
the
Apostolique
Seat
:
This
word
[
alwaies
]
including
all
the
time
upward
,
from
that
present
,
to
S.
Peter
.
So
that
by
this
it
is
manifest
,
that
there
was
a
Roman
Church
,
even
from
S.
Peters
time
,
who
was
the
first
Bishop
and
Pope
thereof
.
Which
S.
Augustine
confirmes
in
another
place
saying
,
Number
the
Priests
even
from
the
Sea
of
Peter
,
&c.
that
is
the
rock
which
the
gates
of
hell
do
not
overcome
.
Nor
do
the
Protestants
deny
the
antiquity
of
the
Church
of
Rome
,
but
only
some
of
them
deny
S.
Peter
to
have
been
Bishop
there
,
or
indeed
ever
to
have
been
there
in
person
;
which
I
count
a
fancy
not
worth
the
confuting
,
and
they
may
with
as
much
truth
,
and
more
reason
,
deny
King
William
the
Conquerour
to
have
been
King
of
England
,
or
so
much
as
to
have
been
in
England
,
seeing
there
is
much
more
,
and
more
noble
testimony
of
that
,
than
of
this
.
The
main
thing
that
they
deny
is
the
Antiquity
of
the
doctrine
of
the
Church
of
Rome
;
for
they
say
the
Primitive
Fathers
taught
the
Protestant
Doctrine
and
not
that
which
the
Church
of
Rome
now
teacheth
;
Which
I
found
to
be
false
,
by
the
examination
of
particulars
;
all
which
if
I
should
here
set
down
,
I
should
swell
this
intended
little
Treatise
into
a
huge
Volume
.
It
shall
suffice
me
therefore
to
give
a
scant
map
of
the
Churches
doctrine
in
the
Primitive
times
,
and
the
testimony
of
some
Fathers
of
the
first
five
hundred
yeares
,
of
every
severall
age
some
,
in
the
proof
of
some
of
the
present
Catholique
doctrines
,
most
strongly
opposed
by
Protestants
;
referring
him
that
is
desirous
of
larger
proof
,
to
the
painefull
volumes
of
Coccius
and
Gualterus
.
Noting
first
two
things
by
the
way
:
The
former
,
that
it
is
not
necessary
that
Catholiques
should
give
this
proof
;
For
it
is
sufficient
that
they
are
in
possession
of
this
faith
,
and
that
they
all
say
they
received
it
from
their
Ancestors
,
and
they
from
theirs
,
and
so
upward
to
the
first
beginning
of
Christian
Religion
;
and
that
the
Protestant
cannot
by
any
sufficient
testimony
of
Fathers
or
histories
prove
the
contrary
;
a
thing
which
the
Protestants
no
doubt
would
highly
boast
of
,
if
they
were
able
to
performe
it
in
their
owne
behalf
.
The
latter
is
,
that
many
Protestants
do
confesse
,
that
the
antient
Fathers
did
hold
many
points
of
belief
of
the
present
Roman
Church
;
Whitguift
Archbishop
of
Canterbury
saith
,
(
and
that
without
exception
of
the
very
first
times
)
[
*
](A65197-e32950-b)
*
Defence
against
Cartwright
p.
472.
473.
almost
all
the
Bishops
and
Writers
of
the
Greek
Church
,
and
Latine
also
,
for
the
most
part
,
were
spotted
with
the
doctrines
of
free
will
,
of
merit
,
of
invocation
of
Saints
,
and
such
like
.
And
the
like
is
affirmed
by
many
others
,
in
many
other
points
;
as
is
largely
shewed
by
the
book
entituled
,
The
Protestants
Apologie
for
the
Roman
Church
.
Against
which
the
Protestants
have
nothing
to
say
,
but
that
which
is
worse
than
nothing
,
to
wit
,
that
they
were
the
spots
and
blemishes
of
the
Fathers
.
And
who
I
pray
are
they
that
undertake
to
correct
Magnificat
(
as
we
say
)
and
like
Goliah
to
defie
the
whole
hoast
of
Israel
?
But
they
say
,
that
a
dwarf
standing
upon
a
Giants
shoulders
,
may
see
further
than
the
Giant
can
;
and
so
they
by
perusing
the
Fathers
,
may
see
further
than
the
Fathers
could
;
Further
perhaps
they
may
,
in
some
cases
,
but
never
contrary
;
they
cannot
by
their
help
see
that
to
be
black
,
which
they
saw
to
be
white
;
that
to
be
false
,
which
they
saw
to
be
true
.
§
2.
Let
us
then
take
a
view
of
the
Roman
Doctrines
,
as
they
were
held
in
the
dayes
of
S.
Augustine
,
and
the
foure
first
generall
Councells
,
which
were
held
between
the
yeares
315.
and
457.
to
which
first
foure
Councells
some
Protestants
seem
to
give
much
honour
,
and
to
subscribe
to
their
Decrees
,
but
they
do
but
seeme
.
In
those
times
the
Church
believed
the
true
and
reall
presence
,
and
the
eating
with
the
mouth
of
the
Body
of
Christ
in
the
Sacrament
,
as
Zuinglius
,
the
Prince
of
the
Sacramentarians
,
acknowledges
in
these
words
:
[
a
](A65197-e33180-b)
a
lib.
de
vera
&
falsa
relig.
cap.
de
Eucharist
.
From
the
time
of
S.
Augustine
the
opinion
of
corporall
flesh
had
already
get
the
mastery
.
And
in
this
quality
she
[
b
](A65197-e33210-b)
b
Chrys.
in
1.
Cor.
Hō
.
24
adored
the
Eucharist
with
outward
gestures
and
adoration
,
as
the
true
and
proper
body
of
Christ
.
The
Church
then
believed
the
Body
of
Christ
to
be
in
the
Sacrament
,
[
c
](A65197-e33280-b)
c
Cyril
.
Alex
.
ep.
ad
Caesar
.
Pat.
even
besides
the
time
that
it
was
in
use
;
and
for
this
cause
kept
it
after
Consecration
for
[
d
](A65197-e33290-b)
d
Cypr.
de
laps
.
domestical
Communions
,
[
e
](A65197-e33300-b)
e
Euseb.
hist.
l.
7.
to
give
to
sick
,
[
f
](A65197-e33320-b)
f
Amb.
de
obit.
Sayr
.
to
carry
upon
the
Sea
,
[
g
](A65197-e33330-b)
g
Euseb.
hist.
l.
5.
to
send
into
far
Provinces
.
She
then
believed
[
h
](A65197-e33350-b)
h
Paulin.
in
vita
Ambr.
Tertul.
ad
ux●c
.
55.
Basil
.
Ep.
ad
Caes
.
Pat.
that
Communion
under
both
kinds
was
not
necessary
for
the
sufficiency
of
participation
,
but
that
all
the
body
and
all
the
blood
was
taken
in
either
kind
:
And
for
this
cause
,
in
domesticall
Communions
,
in
Communions
for
children
,
for
sick
persons
,
by
Sea
,
and
at
the
houre
of
death
,
it
was
distributed
under
one
kind
onely
.
In
those
times
the
Church
believed
[
i
](A65197-e33390-b)
i
Cyp.
ad
Coecil
.
ep.
63
that
the
Eucharist
was
a
true
,
full
,
and
entire
Sacrifice
,
not
onely
Eucharisticall
,
but
[
k
](A65197-e33420-b)
k
Euseb.
de
vita
Const.
l.
4.
propitiatory
,
and
offered
it
as
well
for
the
living
[
l
](A65197-e33440-b)
l
Chrys.
in
1
Cor.
hom.
41.
as
the
dead
.
The
faithfull
and
devout
people
of
the
Church
in
those
times
made
pilgrimages
to
[
m
](A65197-e33480-b)
m
Basil
.
in
40.
Martyr
.
the
bodies
of
the
Martyrs
,
[
n
](A65197-e33500-b)
n
Ambr.
de
vid.
prayed
to
the
Martyrs
to
pray
to
God
for
them
,
[
o
](A65197-e33510-b)
o
Aug.
in
Psa.
63.
&
88.
celebrated
their
Feasts
,
[
p
](A65197-e33540-b)
p
Hier.
ad
Marcell
.
Ep.
17.
reverenced
their
Reliques
in
all
honourable
formes
.
And
when
they
had
received
help
from
God
,
by
the
intercession
of
the
said
Martyrs
,
[
q
](A65197-e33570-b)
q
Theod.
de
Grac.
aff.
l.
8.
they
hung
up
in
the
Temples
,
and
upon
the
Altars
erected
to
their
memory
,
Images
of
those
parts
of
their
bodies
that
had
been
healed
.
The
Church
of
those
times
held
[
r
](A65197-e33620-b)
r
Basil
.
de
sanct.
Spir.
the
Apostolicall
Traditions
to
be
equall
to
the
Apostolicall
Writings
;
and
held
for
Apostolicall
Traditions
all
that
the
Church
of
Rome
now
imbraceth
under
that
title
.
She
also
offered
prayers
for
the
[
a
](A65197-e33670-b)
a
Tertul.
de
Mon.
Aug.
de
verb.
Ap.
dead
,
both
publike
and
private
,
to
the
end
to
procure
for
them
ease
and
rest
,
and
held
this
custome
as
a
thing
[
b
](A65197-e33680-b)
b
Aug.
de
cura
pro
mort
.
necessary
for
the
refreshing
of
their
soules
.
The
Church
then
held
the
[
c
](A65197-e33700-b)
c
Hier.
ad
Marcel
.
Ep.
54.
fast
of
the
forty
daies
of
Lent
for
a
custome
,
not
free
but
necessary
,
and
of
Apostolicall
Tradition
.
And
out
of
the
time
of
Pentecost
,
fasted
all
the
Fridaies
of
the
years
,
in
memory
of
the
death
of
Christ
,
except
Christmasse
day
fell
on
a
Friday
,
[
d
](A65197-e33770-b)
d
Epiph.
in
compend
.
which
she
excepted
as
an
Apostolicall
Tradition
.
That
Church
held
[
e
](A65197-e33800-b)
e
Epiph.
cont
.
Apostol.
Haeres
.
51.
marriage
after
the
vow
of
Virginity
to
be
a
sinne
,
and
reputed
[
f
](A65197-e33820-b)
f
Chrys.
ad
Theod.
Hier.
cont.
Iov
.
lib.
1.
those
that
married
together
after
their
vowes
,
not
onely
for
Adulterers
,
but
also
for
incestuous
persons
.
That
Church
held
the
[
g
](A65197-e33860-b)
g
Cyp.
Cacil
.
Ep
63.
mingling
of
water
with
Wine
in
the
Sacrifice
of
the
Eucharist
,
for
a
thing
necessary
,
and
of
divine
and
Apostolicall
Tradition
.
She
held
[
h
](A65197-e33900-b)
h
Aug.
de
pecc
.
orig.
cap.
40.
Exorcismes
,
Exsufflations
and
renuntiations
,
which
are
made
in
Baptisme
,
for
sacred
Ceremonies
and
of
Apostolicall
Tradition
.
She
,
besides
Baptism
and
the
Eucharist
,
held
[
i
](A65197-e33960-b)
i
Aug.
cont
.
Petil
lib.
3.
cap.
4.
Confirmation
,
[
k
](A65197-e34000-b)
k
Aug.
de
nupt.
&
conc
c.
17.
Marriage
,
[
l
](A65197-e34030-b)
l
Amb.
de
poenit
.
c.
7.
Penance
,
[
m
](A65197-e34060-b)
m
Leo
1.
Epist.
or
auricular
Confession
,
[
n
](A65197-e34090-b)
n
Aug.
cont
.
Parm.
l.
2.
c.
13.
Orders
,
and
Extreme-Vnction
,
for
true
&
proper
Sacraments
:
which
are
the
seven
Sacraments
which
the
Church
of
Rome
now
acknowledgeth
.
That
Church
in
the
Ceremonies
of
Baptisme
used
[
o
](A65197-e34160-b)
o
Cyp.
Epist.
70.
Oyl
,
[
p
](A65197-e34190-b)
p
Conc.
Carth.
3.
c.
5
Salt
,
[
q
](A65197-e34230-b)
q
Gr.
Naz.
de
Bapt.
Wax-lights
,
[
r
](A65197-e34250-b)
r
Aug.
Ep.
101.
Exorcismes
,
the
[
s
](A65197-e34280-b)
s
Aug.
cont
.
Iul.
lib.
6.
cap.
8.
sign
of
the
Crosse
,
[
a
](A65197-e34320-b)
a
Amb.
de
Sacra
.
l.
1.
word
Ephata
,
and
other
things
that
accompany
it
;
none
of
them
without
reason
and
excellent
signification
.
She
also
held
[
b
](A65197-e34350-b)
b
Aug.
de
an
.
&
ejus
orig.
l.
3.
c
15
Baptisme
for
infants
of
absolute
necessity
,
and
for
this
cause
permitted
[
c
](A65197-e34390-b)
c
Tertul.
de
Bapt.
Lay-men
to
baptize
in
the
danger
of
death
.
That
Church
used
Holy
Water
,
consecrated
by
certain
words
and
ceremonies
,
and
made
use
of
it
both
for
[
d
](A65197-e34410-b)
d
Basil
.
de
S.
Spirit
.
c.
17.
Baptisme
,
and
[
e
](A65197-e34440-b)
e
Epiph.
har.
30.
against
Inchantments
,
and
to
make
[
f
](A65197-e34460-b)
f
Theod.
hist.
Eccles.
l.
5.
c.
3.
Exorcismes
,
and
conjurations
against
evill
spirits
.
That
Church
held
divers
degrees
in
the
Ecclesiasticall
Regiment
,
to
wit
,
[
g
](A65197-e34510-b)
g
Concil.
Lacd
c.
24.
Conc.
Carth.
4.
c.
2.
Bishops
,
Priests
,
Deacons
,
Sub-Deacons
,
the
Acolyte
,
Exorcist
,
Reader
and
the
Porter
;
consecrated
and
blessed
them
,
with
divers
forms
and
ceremonies
.
And
in
the
Episcopall
Order
,
acknowledged
divers
seats
of
Jurisdiction
of
positive
right
,
to
wit
,
Archbishops
,
Primates
,
Patriarchs
,
and
[
h
](A65197-e34600-b)
h
Hieron
.
ad
Damas
.
Ep.
57.
Concil.
Chal.
Ep.
ad
Leon.
one
super-eminent
by
divine
Law
,
which
was
the
Pope
;
without
whom
nothing
could
be
decided
appertaining
to
the
universall
Church
;
and
the
want
of
whose
presence
either
by
himself
or
his
Legats
,
or
his
Confirmation
,
made
all
Councells
(
pretended
to
be
universall
)
unlawfull
.
In
that
Church
their
service
was
said
throughout
the
[
i
](A65197-e34660-b)
i
Hier.
praef.
in
Paralip
.
East
in
Greek
,
and
throughout
the
[
k
](A65197-e34690-b)
k
Aug.
Ep.
57.
de
doct.
Christ
.
l.
2.
c.
13.
West
as
well
in
Africa
as
Europe
,
in
Latine
:
although
that
in
none
of
the
Provinces
(
except
in
Italy
,
and
in
the
Cities
where
the
Romane
Colonies
resided
)
the
Latine
tongue
was
understood
by
the
common
people
.
She
also
observed
the
distinction
of
[
k
](A65197-e34810-b)
k
Aug.
Ep.
118.
&
Psa
63.
&
83.
Feasts
,
and
ordinarie
daies
,
the
distinction
of
[
l
](A65197-e34850-b)
l
Hier.
ad
Helis
.
Ep.
3.
Theod.
hist.
Ec.
l.
2.
c.
27
Ecclesiasticall
and
Lay
habits
,
the
[
m
](A65197-e34890-b)
m
Optat.
l.
1.
p.
19.
reverence
of
sacred
vessels
,
the
custome
of
[
n
](A65197-e34920-b)
n
Theod.
hist.
l.
5.
c.
8.
Isod
de
Diu.
Off.
l.
1.
c.
4.
shaving
and
[
o
](A65197-e34970-b)
o
Greg.
Naz.
de
pac
.
or
.
1.
unction
for
the
collation
of
Orders
,
the
ceremony
of
the
[
p
](A65197-e34990-b)
p
Cyrill
.
Hier.
Cac.
Mart.
5.
Priest
washing
his
hands
at
the
Altar
before
the
consecration
of
the
mysteries
;
[
q
](A65197-e35010-b)
q
Concil.
Lacd
.
c.
13.
pronounced
a
part
of
the
Service
at
the
Altar
with
a
low
voice
;
made
[
r
](A65197-e35030-b)
r
Aug.
de
.
Civit.
Dei
l.
22.
c.
8.
processions
with
the
Reliques
of
Martyrs
,
[
s
](A65197-e35070-b)
s
Hier.
cont
.
Vigil
.
kissed
them
,
[
t
](A65197-e35080-b)
t
Hier.
cont
.
Vigil
.
carried
them
in
cloaths
of
silk
,
and
vessells
of
gold
,
[
u
](A65197-e35090-b)
u
Hier.
c.
Vi.
took
and
esteemed
the
dust
from
under
their
Reliquaries
,
accompanied
the
dead
to
their
sepulchres
with
[
w
](A65197-e35100-b)
w
Greg.
Naz.
in
lul
.
Orat.
3.
Wax
Tapers
in
signe
of
joy
for
the
certainty
of
their
future
resurrection
.
The
Church
of
those
daies
had
the
pictures
of
Christ
and
his
Saints
,
both
[
x
](A65197-e35150-b)
x
Euseb.
de
.
vita
Const.
l.
3.
out
of
Churches
[
y
](A65197-e35180-b)
y
Paulin.
Ep.
12.
Basil
.
in
Martyr
.
Barlaam
.
and
in
them
,
and
upon
the
very
[
z
](A65197-e35200-b)
z
Prudent
.
in
S.
Cassian
.
Altars
of
Martyrs
;
not
to
adore
them
with
God-like
Worship
,
but
by
them
to
reverence
the
Souldiers
and
Champions
of
Christ
.
The
faithfull
then
used
the
[
a
](A65197-e35230-b)
a
Tert.
de
Coron.
milit.
sign
of
the
Crosse
in
all
their
conversations
,
[
b
](A65197-e35250-b)
b
Cyril
.
cōt
.
Iul.
l.
6.
painted
it
on
the
portall
of
all
the
houses
of
the
faithfull
,
[
c
](A65197-e35270-b)
c
Hier.
in
vit.
Hil.
gave
their
blessing
to
the
people
with
their
hand
by
the
sign
of
the
Crosse
,
[
d
](A65197-e35290-b)
d
Athan.
cont
.
Idol
.
imployed
it
to
drive
away
evill
spirits
,
[
e
](A65197-e35300-b)
e
Paul
.
Ep.
11.
proposed
in
Jerusalem
the
very
Crosse
to
be
adored
on
Good-Friday
.
In
brief
,
that
Church
used
either
directly
or
proportionably
,
the
very
same
Ceremonies
,
that
the
Roman
Church
useth
at
this
day
.
And
finally
that
Church
held
,
[
f
](A65197-e35370-b)
f
Tert.
de
Praescript
.
Iren.
l.
3.
c.
3.
&
l.
4.
c.
32.
that
to
the
Catholike
Church
only
belongs
the
keeping
of
the
Apostolicall
Traditions
,
the
authority
of
the
interpretation
of
Scripture
,
and
the
decision
of
controversies
of
faith
;
and
that
out
of
the
succession
[
a
](A65197-e35450-b)
a
Cyp
de
unit
.
Eccles.
Conc.
Car.
4.
c.
1.
of
her
Communion
,
of
[
b
](A65197-e35490-b)
b
Hier.
cont
.
Lucif.
Aug.
de
util.
cred.
c.
8.
her
Doctrine
,
ᶜ
and
her
Ministry
,
there
was
neither
Church
nor
salvation
.
[
d
](A65197-e35530-b)
d
Cyp.
ad
Pup
.
Ep.
63
ad
Mag.
Ep.
76.
Hier.
ad
Tit.
c.
3.
And
let
the
indifferent
Reader
now
judge
,
whether
by
this
face
we
may
know
the
Romane
,
or
the
Protestant
Church
.
§
3.
But
because
there
is
between
two
or
three
hundred
years
,
from
the
time
of
the
first
generall
Councell
,
to
the
Apostles
,
and
that
some
Protestants
say
,
that
as
Mephibosheth
in
his
infancy
fell
from
his
nurses
lap
,
whereby
he
became
lame
,
and
halted
all
his
life
after
:
So
the
Church
in
the
most
primitive
times
fell
from
the
true
faith
,
whereby
she
hath
ever
since
gone
awry
:
we
will
still
go
on
in
the
quest
of
the
Roman
Churches
Antiquity
even
to
the
times
of
the
Apostles
,
alleadging
some
one
(
amongst
many
)
of
every
age
of
the
first
five
hundred
years
,
(
to
make
the
proof
the
fuller
)
in
confirmation
of
some
Roman
doctrines
that
are
most
mainly
gainsaid
by
Protestants
;
Wherein
will
appear
that
false
and
vaine
challenge
of
Bishop
Jewell
,
renewed
by
D.
Whitaker
,
who
to
the
glorious
Martyr
Campian
writes
thus
.
[
*
](A65197-e35730-b)
*
Resp.
ad
.
Rat.
Camp
.
Attend
Campian
,
the
speech
of
Jewell
was
most
true
and
constant
,
when
provoking
you
to
the
antiquity
of
the
first
six
hundred
years
,
he
offered
that
if
you
could
shew
by
any
one
cleer
and
plain
saying
,
out
of
any
one
Father
or
Councell
,
he
would
grant
you
the
victory
:
it
is
the
offer
of
us
all
the
same
do
we
all
promise
,
and
we
will
all
,
perform
it
.
Indeed
in
the
first
three
,
of
the
first
six
hundred
years
,
the
Church
was
almost
under
continuall
persecution
,
and
so
the
writers
of
those
times
were
few
,
and
much
of
that
which
they
wrote
did
perish
in
those
great
ship-wracks
of
persecution
;
and
the
matters
that
they
wrote
of
,
most
commonly
,
were
of
another
quality
than
concernes
our
present
differences
,
the
Heresies
of
those
daies
being
for
the
most
part
different
from
the
present
;
and
much
of
their
writings
being
spent
in
Apologies
for
themselves
against
the
Heathen
.
Yet
all
these
advantages
of
the
Protestants
are
too
narrow
to
cover
their
designe
;
For
in
those
ages
(
to
retort
the
former
boast
of
the
Protestants
)
there
is
not
one
single
proof
,
out
of
any
one
Father
(
rightly
interpreted
)
for
any
one
point
of
doctrine
,
held
by
Protestants
opposite
to
the
Roman
Catholique
;
and
for
the
Roman
Catholique
there
is
abundance
.
In
the
alleadging
whereof
,
I
will
begin
at
the
bottom
,
and
so
go
upward
,
in
some
of
which
testimonies
there
shall
be
intermingling
the
interpretation
of
some
Scriptures
to
the
same
purpose
,
whereby
I
will
include
the
testimony
of
Scripture
also
,
as
it
is
interpreted
by
these
Fathers
,
who
were
doubtlesse
better
expositers
than
John
Calvin
,
or
any
of
his
followers
.
And
first
of
the
Reall
and
corporall
presence
of
our
Saviour
in
the
Holy
Eucahrist
,
and
of
the
Holy
Sacrifice
of
the
Masse
.
In
the
fift
age
or
hundred
of
years
,
S.
Augustine
expounding
the
title
of
the
Psalme
,
in
which
it
is
written
,
And
he
was
carried
in
his
owne
hands
,
saith
,
[
*
](A65197-e35980-b)
*
Aug.
Conc.
1.
in
Ps.
33.
Brethren
who
can
understand
how
this
could
be
done
in
man
?
for
who
is
carried
in
his
own
hands
?
a
man
may
be
carried
in
the
hands
of
another
.
How
this
may
be
understood
in
David
himselfe
,
according
to
the
letter
,
we
find
not
;
but
in
Christ
we
find
.
For
Christ
was
carried
in
his
owne
hands
,
when
commending
his
own
body
,
he
said
,
This
is
my
Body
,
for
he
carried
that
body
in
his
hands
.
Nor
have
the
Protestants
more
reason
to
deny
this
place
to
intend
the
true
,
reall
,
naturall
body
and
person
of
our
Saviour
,
because
Turtullian
saith
,
it
is
a
figure
of
his
body
;
than
the
Manichees
and
other
Heretiques
had
to
deny
a
reall
body
to
our
Saviour
,
when
he
lived
upon
earth
,
because
the
Scripture
saith
,
He
took
upon
him
the
forme
of
a
servant
,
and
was
made
in
the
likenesse
of
men
,
Philip.
2.7
.
From
which
place
they
inferred
,
that
he
was
not
a
man
really
and
indeed
,
but
had
only
the
forme
and
likenesse
of
a
man
.
And
if
they
would
'
not
stand
to
the
judgement
of
the
Church
for
the
sense
and
meaning
of
these
words
,
who
could
convince
them
?
For
they
drew
all
other
places
to
the
sense
of
this
,
and
would
not
suffer
this
to
yeald
unto
them
,
though
they
were
never
so
many
,
or
never
so
plaine
.
In
the
fourth
age
,
S.
Ambrose
saith
[
*
](A65197-e36170-b)
*
Lib.
4.
de
Sacram
c.
5.
Before
it
be
consecrated
it
is
but
bread
,
but
when
the
words
of
consecration
come
,
it
is
the
body
of
Christ
.
To
conclude
,
heare
him
saying
,
Take
and
eat
of
it
all
,
for
this
i●
my
body
:
and
before
the
words
of
Christ
,
the
chalice
is
full
of
wine
and
water
;
when
the
words
of
Christ
have
wrought
there
it
is
made
blood
which
redeemed
the
people
.
Therefore
mark
in
how
great
matters
the
word
of
Christ
is
potent
to
convert
all
things
.
Moreover
our
very
Lord
Jesus
testifieth
unto
us
that
we
receive
his
body
and
bloud
,
what
ought
we
to
doubt
of
his
fidelity
and
testimony
.
And
again
he
saith
,
[
*
](A65197-e36230-b)
*
Lib.
de
iis
qui
misteriis
initiantur
.
c.
9.
Perhaps
you
may
say
,
I
see
another
thing
,
how
do
you
affirme
to
me
that
I
shall
receive
the
body
of
Christ
.
This
yet
remaines
to
us
to
prove
.
How
great
examples
therefore
do
we
use
,
to
prove
that
it
is
not
this
which
nature
hath
formed
,
but
which
benediction
hath
consecrated
,
and
that
there
is
greater
force
of
benediction
than
of
nature
,
because
by
the
benediction
the
nature
it selfe
is
changed
.
Moses
held
a
Rod
,
he
cast
it
down
,
and
it
is
made
a
Serpent
&c.
which
if
humane
benediction
were
so
powerfull
that
it
converted
nature
,
what
say
we
of
the
divine
consecration
it selfe
,
where
the
very
words
of
our
Lord
and
Saviour
do
work
.
In
the
third
age
,
S.
Cyprian
tells
us
plainly
,
if
the
former
be
not
plaine
enough
for
Transubstantiation
;
that
,
[
*
](A65197-e36310-b)
*
Serm.
de
Coena
Dom.
prope
init
.
That
bread
which
the
Lord
did
give
to
his
disciples
,
being
changed
not
in
shape
but
in
nature
,
by
the
omnipotency
of
the
word
is
made
flesh
;
and
as
in
the
person
of
Christ
his
humanity
was
seen
,
his
divinity
lay
hid
;
so
in
the
visible
Sacrament
,
the
divine
essence
doth
infuse
it selfe
after
an
expressible
manner
.
In
the
second
age
we
find
S.
Iraeneus
speaking
thus
;
[
*
](A65197-e36350-b)
*
Lib.
4.
c.
32.
in
fine
.
But
giving
councell
unto
his
diciples
to
offer
unto
God
the
first
fruits
of
his
creatures
,
not
as
to
one
that
wanted
,
but
that
they
might
be
neither
unfruitfull
nor
ungratefull
,
he
took
that
which
is
bread
of
the
creature
,
and
he
gave
thanks
,
saying
,
this
is
my
body
.
And
the
cup
in
like
manner
,
which
is
of
that
creature
,
which
is
according
to
us
,
he
confesseth
his
blood
,
and
taught
a
new
oblation
of
the
new
Testament
,
which
the
Church
receiving
from
the
Apostles
,
offers
to
God
through
all
the
world
,
to
him
that
maketh
the
first
fruits
of
his
gifts
in
the
new
Testament
nourishments
to
us
;
of
which
in
the
twelve
Prophets
:
Malachy
1.10.11
.
hath
thus
fore-signified
,
I
have
no
wil
to
you
saith
the
Lord
Omnipotent
,
and
I
wil
not
receive
a
sacrifice
of
your
hands
;
for
from
the
rising
of
the
sun
unto
the
going
downe
,
my
name
is
glorified
amongst
the
Gentiles
,
and
in
every
place
incense
is
offered
to
my
Name
,
and
a
pure
sacrifice
,
because
my
name
is
great
amongst
the
Gentiles
,
saith
the
Lord
Almighty
.
Manifestly
signifying
by
these
words
that
the
former
people
ceased
to
offer
to
God
,
but
in
every
place
sacrifice
is
offered
to
God
,
and
this
pure
,
but
his
name
is
glorified
in
the
nations
.
Nor
can
this
be
meant
of
the
Sacrifice
of
all
Christians
in
generall
,
but
only
of
the
Priests
,
(
because
as
by
the
Chapter
it
doth
appear
)
God
speakes
of
rejecting
the
Priests
of
the
old
law
and
their
Sacrifice
,
and
choosing
a
new
priesthood
,
whom
he
calls
the
sonnes
of
Levi
,
Mal.
3.3
.
by
which
figuratively
is
meant
,
the
Priests
of
the
new
Law
,
and
so
do
the
Ministers
of
England
frequently
stile
themselves
,
the
Tribe
of
Levi.
Besides
Protestants
confesse
that
their
[
*
](A65197-e36520-b)
*
Whitak
.
cont
.
Dur.
l.
8.
p.
572.
praiers
and
best
actions
are
impure
and
sinfull
,
it
cannot
therefore
be
meant
of
such
Sacrifices
,
for
this
is
a
pure
sacrifice
and
proper
,
which
none
but
Priests
can
offer
,
&
is
therefore
according
to
the
exposition
of
S.
Irenaeus
,
the
Sacrifice
of
the
Body
and
blood
of
Christ
,
the
purest
sacrifice
that
can
be
imagined
.
In
this
age
also
Justin
Martyr
saith
,
For
we
do
not
take
those
things
as
common
bread
,
and
common
drink
,
but
as
Jesus
Christ
our
Saviour
made
flesh
by
the
word
of
God
,
had
both
flesh
and
blood
for
our
Salvation
;
so
the
bread
and
wine
being
made
the
Eucharist
by
the
praier
of
the
word
proceeding
from
him
,
by
which
our
flesh
and
blood
are
nourished
by
change
,
we
are
taught
,
that
it
is
the
flesh
and
blood
of
the
same
Jesus
Christ
incarnate
.
Lastly
in
the
first
age
,
S.
Ignatius
,
Martyr
and
Disciple
of
S.
John
the
Evangelist
,
speaking
of
the
error
of
the
Saturnians
saith
,
[
a
](A65197-e36670-b)
a
Epist.
ad
Smynium
,
ut
citatur
à
Theodoreto
▪
Dial
.
3.
They
do
not
admit
Eucharists
and
oblations
,
because
they
do
not
confesse
the
Eucharist
to
be
the
flesh
of
the
Saviour
,
which
suffered
for
our
sinnes
,
which
the
Father
by
his
●ounty
raised
.
And
S.
Andrew
the
Apostle
saith
,
[
b
](A65197-e36720-b)
b
lib.
pass
.
S.
Andreae
,
apud
Suriū
.
I
daily
sacrifice
an
immaculate
Lamb
to
the
omnipotent
God
:
which
when
it
is
truly
sacrificed
,
and
the
flesh
thereof
truly
eaten
of
the
people
,
doth
continue
whole
and
alive
.
Concerning
the
honour
and
Invocations
of
Saints
,
in
the
fift
age
S.
Augustine
saith
,
[
c
](A65197-e36780-b)
c
Serm.
17.
de
verbis
Apost.
prope
init
.
It
is
an
injury
to
pray
for
a
Martyr
,
to
whose
prayers
we
ought
to
be
commended
.
And
accordingly
he
did
commend
himself
in
these
words
,
[
d
](A65197-e36810-b)
d
Meditat.
c.
40.
Holy
&
immaculate
Virgin
Mary
,
Mother
of
God
,
and
Mother
of
our
Lord
Jesus
Christ
,
vouchsafe
to
intercede
for
me
to
him
whose
Temple
thou
hast
deserved
to
be
made
.
Holy
Michael
,
holy
Gabriel
,
holy
Raphael
,
holy
Quires
of
Angells
and
Archangells
,
of
Patriarchs
and
Prophets
,
of
Apostles
,
Evangelists
,
Martyrs
,
Confessors
,
Priests
,
Levites
,
Monks
,
Virgins
,
and
all
the
just
,
both
by
him
who
hath
chosen
you
,
and
in
whose
contemplation
you
rejoyce
,
I
presume
to
ask
,
that
you
would
deign
to
beseech
God
for
me
a
sinner
,
that
I
may
deserve
to
be
delivered
from
the
jaw
of
the
Devill
and
from
eternall
death
.
And
again
he
saith
,
[
a
](A65197-e36890-b)
a
Lib.
de
loquutionibus
in
Gen.
prope
finem
.
Jacob
blessing
his
Nephewes
the
sonnes
of
Joseph
,
among
other
things
he
saith
,
and
my
name
shall
be
invoked
in
these
,
and
the
name
of
my
Fathers
.
Whence
it
is
to
be
noted
,
that
not
only
hearing
,
but
also
invocation
is
somtimes
said
,
which
are
not
things
pertaining
unto
God
(
only
)
but
unto
men
.
In
the
fourth
age
we
find
S.
Gregory
Nazianzene
speaking
thus
to
S.
Basil
the
great
[
b
](A65197-e36960-b)
b
In
Orat.
20.
quae
est
in
laudem
Basilii
Magni
.
But
thou
holy
and
heavenly
head
,
I
pray
thee
behold
us
from
heaven
,
and
either
with
thy
prayers
stop
the
provocation
of
the
flesh
,
which
God
hath
given
us
for
instruction
;
or
truly
perswade
,
that
we
may
beare
(
it
)
with
a
valiant
mind
:
and
direct
all
our
life
to
that
which
is
most
availeable
;
and
after
that
we
shall
passe
out
of
this
life
,
receive
us
also
there
in
thy
Tabernacles
.
And
S.
Hierome
against
Vigilantius
saith
,
[
c
](A65197-e37010-b)
c
Cont.
Vigilant
.
c.
3.
initio
.
Thou
saist
in
thy
book
,
that
while
we
live
we
may
pray
for
one
another
,
but
after
we
shall
be
dead
,
the
prayer
of
no
man
is
to
be
heard
for
another
,
especially
seeing
the
Martyrs
regarding
the
revenge
of
their
blood
,
shall
not
be
able
to
obtain
;
to
which
he
answers
,
'
If
the
Apostles
and
Martyrs
being
yet
in
the
body
can
pray
for
others
,
when
as
yet
they
ought
to
be
solicitors
for
themselves
,
how
much
more
after
crowns
,
victories
and
triumphs
?
And
a
little
after
he
answers
to
the
objection
of
their
being
dead
,
saying
,
To
conclude
,
the
Saints
are
not
said
to
be
dead
,
but
asleep
.
In
the
third
age
Origen
giues
us
this
example
,
[
d
](A65197-e37070-b)
d
Initio
sui
Lamenti
.
I
will
begin
to
prostrate
my self
on
my
knees
,
and
to
beseech
all
the
Saints
,
that
they
help
me
,
who
dare
not
beg
of
God
,
by
reason
of
the
abundance
of
(
my
)
sin
.
O
Saints
of
God
I
beseech
you
with
tears
and
weeping
full
of
griefe
,
that
you
fall
down
to
his
mercies
for
me
miserable
wretch
;
And
after
;
woe
is
me
,
Father
Abraham
pray
for
me
,
that
I
be
not
estranged
from
thy
bosome
,
which
I
have
greatly
desired
,
not
condignely
truly
,
by
reason
of
my
great
sin
.
In
the
second
age
,
Justin
Martyr
speaks
thus
,
[
d
](A65197-e37120-b)
d
Apol.
2.
ad
Anton.
Pium
Imper.
non
longe
ab
initio
.
Moreover
we
doe
worship
and
adore
him
(
to
wit
God
;
)
and
the
Son
who
came
from
him
,
and
taught
us
these
things
,
and
the
Army
of
others
that
followed
,
and
of
the
good
Angells
assimilated
,
and
the
propheticall
Spirit
,
reverencing
in
word
and
truth
,
and
fairly
delivering
it
as
we
are
taught
,
to
all
that
will
learn
.
And
in
the
first
age
,
in
the
Liturgie
of
S.
James
the
lesse
,
Let
us
make
commemoration
of
the
most
holy
,
immaculate
,
most
glorious
,
our
blessed
Lady
,
Mother
of
God
,
and
alwaies
Virgin
Mary
,
and
of
all
Saints
and
just
ones
,
that
we
may
all
obtain
mercy
by
their
prayers
and
intercessions
.
§
.
5.
Thirdly
,
for
the
use
and
veneration
of
holy
Reliques
and
Images
,
and
chiefly
of
the
holy
Crosse
,
hear
what
S.
Augustine
saith
in
the
fift
age
,
[
*
](A65197-e37270-b)
*
Tract
.
118.
in
Ioan.
fine
What
is
the
signe
of
Christ
which
all
have
known
,
but
the
Crosse
of
Christ
?
which
signe
unlesse
it
be
applied
,
whether
to
the
foreheads
of
believers
,
or
to
the
water
wherewith
they
are
regenerated
,
or
to
the
oile
wherewith
they
are
anointed
with
the
chrisme
:
or
to
the
Sacrifice
wherewith
they
are
nourished
,
nothing
of
them
is
rightly
performed
.
In
the
fourth
age
we
shall
find
Athanasius
speaking
thus
,
and
expressing
the
manner
of
Catholiques
worship
of
Images
;
[
*
](A65197-e37370-b)
*
ad
Antiochum
Principem
.
Let
it
be
far
from
us
,
that
we
Christians
adore
images
as
Gods
,
as
the
Greeks
do
;
we
declare
only
our
affection
,
and
the
care
of
our
love
towards
the
figure
of
the
person
expressed
by
his
image
:
therefore
oftentimes
we
burne
as
unprofitable
the
wood
which
ere
while
was
an
image
,
if
the
figure
be
worne
out
.
Therefore
as
Jacob
when
he
was
to
die
,
adored
the
top
of
Josephs
rod
,
not
honouring
the
rod
it selfe
,
but
him
who
held
the
rod
;
So
we
Christians
do
no
otherwise
adore
images
,
but
even
as
moreover
when
we
kisse
our
Fathers
and
children
,
we
declare
the
desire
of
our
mind
.
Even
as
the
Jew
also
did
adore
in
times
past
,
the
Tables
of
the
law
,
and
the
two
golden
Cherubins
,
and
certaine
other
Images
,
not
worshiping
the
nature
of
the
stone
,
or
gould
,
but
our
Lord
who
commanded
them
to
be
made
.
[
a
](A65197-e37400-b)
a
Homil.
8.
in
diversos
Evangelii
locos
.
In
the
third
age
*
Origen
saith
thus
:
To
conclude
,
*
in
Ezekiel
the
Prophet
,
ch.
9.
v.
4.
when
the
Angell
who
was
sent
had
slaine
all
,
and
the
slaughter
had
begun
from
the
Saints
,
they
only
are
kept
safe
,
whom
the
letter
TAU
,
that
is
,
the
picture
of
the
Crosse
had
signed
.
Let
us
rejoice
therefore
most
dear
brethren
,
and
let
us
lift
up
holy
hands
to
heaven
in
the
form
of
a
Crosse
:
when
the
devils
shall
see
us
so
armed
they
shall
be
vanquished
.
And
note
I
pray
by
the
way
,
that
some
English
Bibles
doe
leave
out
the
letter
TAU
,
in
this
place
of
Ezekiel
,
but
how
justly
let
any
indifferent
reader
judge
.
In
the
second
age
,
heare
S.
Justin
Martyr
speaking
of
the
parts
of
dead
beasts
,
thus
arguing
,
[
e
](A65197-e37490-b)
e
Ad
quaest.
28.
Gentilium
.
How
,
is
it
not
most
absurd
,
to
account
these
things
cleane
,
by
reason
of
the
profit
which
is
reaped
of
them
,
and
that
the
Greeks
do
detest
the
bodies
and
sepulchres
of
holy
Martyrs
,
which
have
power
both
to
defend
men
from
the
snares
of
the
Devills
,
and
to
cure
diseases
which
cannot
be
cured
by
the
art
of
the
Physitian
.
In
the
first
age
,
S.
Ignatius
speaks
thus
:
[
f
](A65197-e37540-b)
f
Epist.
ad
Phil.
ante
med.
For
the
Prince
of
the
world
rejoyceth
when
one
shall
deny
the
Crosse
:
For
he
knowes
the
confession
of
the
Crosse
to
be
his
overthrow
:
For
that
is
a
trophie
against
his
power
,
which
when
he
shall
see
,
he
trembles
,
and
hearing
,
he
feares
.
§
.
6.
Fourthly
,
concerning
Confession
and
Priestly
Absolution
,
in
the
fift
age
S.
Augustine
thus
exhorteth
,
[
g
](A65197-e37600-b)
g
Homil.
49.
ante
med.
Do
penance
such
as
is
done
in
the
Church
.
Let
no
man
say
to
himself
,
I
doe
secretly
,
I
do
to
God
,
God
knowes
(
who
pardons
me
)
that
I
do
in
my
heart
.
Is
it
therefore
without
cause
said
,
what
you
shall
loose
in
earth
,
shall
be
loosed
in
heaven
?
Mat.
18.18
.
Are
therefore
the
keyes
given
to
the
Church
of
God
,
to
no
purpose
?
Do
we
frustrate
the
Gospell
of
God
?
do
we
frustrate
the
words
of
Christ
?
In
the
fourth
age
,
S.
Basil
the
great
speakes
thus
,
[
i
](A65197-e37660-b)
i
Suis
regulis
brevioribus
interr
.
288.
Men
ought
necessarily
to
open
sinnes
to
them
who
are
intrusted
with
the
dispensation
of
the
mysteries
of
God
.
For
truly
we
see
,
that
even
those
antients
did
follow
this
order
in
penance
,
after
which
manner
it
is
written
in
the
Gospell
,
that
they
did
confesse
their
sinnes
to
John
,
Mat.
3.6
.
and
in
the
Acts
ch.
18.
v.
18.
to
the
Apostles
themselves
,
by
whom
also
all
were
baptized
.
In
the
third
age
,
S.
Cyprian
beseecheth
them
saying
,
[
m
](A65197-e37730-b)
m
Serm.
de
lapsis
.
Let
every
one
confesse
his
fault
I
intreat
you
brethren
,
while
as
yet
he
that
hath
offended
is
in
this
life
,
while
his
confession
can
be
admitted
,
while
satisfaction
,
and
remission
given
by
the
Priests
,
is
gratefull
to
the
Lord
.
In
the
second
age
Tertullian
speaking
against
mens
concealing
part
of
their
sins
in
Confession
,
thus
reproves
them
,
[
n
](A65197-e37770-b)
n
lib.
de
poenit
.
c.
10.
The
hiding
of
a
sin
doth
promise
plainly
a
great
profit
of
bashfulnesse
:
To
wit
surely
,
if
we
shall
steale
any
thing
from
humane
knowledge
,
we
shall
then
also
hide
it
from
God
.
The
esteem
of
men
and
the
knowledge
of
God
are
they
so
compared
?
Is
it
better
to
lie
hid
damned
,
than
to
be
openly
absolved
?
It
is
a
miserable
thing
so
to
come
to
Confession
.
And
in
the
first
age
S.
Clement
adviseth
thus
,
[
a
](A65197-e37820-b)
a
Clem.
Ro.
Epist.
1
If
peradventure
envy
or
infidelity
,
or
some
of
these
evills
which
we
have
remembred
above
,
shall
privily
steale
into
any
bodies
hearts
,
he
that
hath
a
care
of
his
soule
,
let
him
not
be
ashamed
to
confesse
these
things
,
to
him
that
hath
authority
,
that
he
may
be
cured
by
him
,
by
the
Word
of
God
,
and
wholesome
Counsell
,
whereby
he
may
,
by
found
faith
and
good
works
avoid
the
pains
of
eternall
fire
,
and
attain
to
the
everlasting
rewards
of
life
.
Now
concerning
Purgatory
and
Prayer
for
the
dead
,
in
the
fift
age
S.
Augustine
saith
,
[
b
](A65197-e37870-b)
b
De
civit
.
Dei
l.
20.
c.
24.
&
l.
21.
c.
●3
.
Neither
could
it
be
truly
said
of
some
Matth.
22.32
.
That
they
are
not
forgiven
neither
in
this
life
,
nor
in
the
life
to
come
,
unlesse
there
were
some
who
though
they
are
not
forgiven
in
this
life
,
yet
should
be
in
the
life
to
come
.
And
again
,
[
e
](A65197-e37940-b)
e
Serm
41.
de
Sanct.
prope
initium
.
'
There
are
many
who
not
rightly
understanding
this
reading
,
are
deceived
with
false
security
,
whilst
they
believe
that
if
they
build
capitall
sinnes
upon
the
foundation
,
Christ
,
those
sinnes
may
be
purged
by
transitory
fire
,
and
they
afterward
come
to
life
everlasting
.
This
understanding
,
&c.
is
to
be
corrected
,
because
they
deceive
themselves
,
who
so
flatter
themselves
,
for
with
that
transitory
fire
wherof
the
Apostle
said
,
1.
Cor.
3.15
.
He
shal
be
saved
,
yet
so
as
by
fire
,
not
capitall
but
little
sins
are
purged
.
And
concerning
Prayers
for
the
dead
,
he
saith
,
[
d
](A65197-e37990-b)
d
Serm.
32.
de
verb.
Apost.
It
is
not
to
be
doubted
,
that
the
dead
are
holpen
by
the
prayers
of
the
Church
,
and
the
saving
Sacrifice
,
and
by
almes
which
are
given
for
their
soules
,
that
God
would
deale
more
mercifully
with
them
,
than
their
sinnes
have
deserved
.
In
the
fourth
age
S.
Ambrose
in
his
interpretation
of
the
fore-mentioned
place
of
S.
Paul
,
saith
,
[
a
](A65197-e38040-b)
a
Amb.
in
1
Cor.
3.
But
whereas
S.
Paul
saith
,
yet
so
as
by
fire
,
he
sheweth
indeed
that
he
shall
be
saved
,
but
yet
shall
suffer
the
punishment
of
fire
,
that
being
purged
by
fire
,
he
may
be
saved
,
and
not
be
tormented
for
ever
,
as
the
Infidells
are
with
everlasting
fire
.
And
S.
Hierome
saith
,
there
are
some
,
[
b
](A65197-e38120-b)
b
In
Comment.
in
cap
11.
Prover
.
who
may
be
absolved
after
death
of
lighter
sinnes
,
of
which
they
die
guilty
,
either
being
punished
with
paines
,
or
by
the
prayers
and
alms
of
their
friends
,
and
the
celebration
of
Masses
.
In
the
third
age
we
shall
find
S.
Cyprian
speaking
thus
,
[
c
](A65197-e38170-b)
c
Epist.
52.
ad
Anton.
post
.
med.
It
is
one
thing
to
stay
for
pardon
,
another
to
attain
to
glory
;
one
thing
being
cast
into
prison
,
not
to
go
out
thence
untill
he
do
pay
the
uttermost
farthing
,
Mat.
5.27
.
another
thing
presently
to
receive
the
reward
of
faith
and
vertue
:
one
thing
being
afflicted
with
long
pain
for
sinnes
,
to
be
mended
and
purged
long
with
fire
,
another
thing
to
have
purged
all
sins
by
suffering
:
to
conclude
,
it
is
one
thing
to
depend
upon
the
sentence
of
the
Judge
in
the
day
of
Judgement
,
another
thing
to
be
presently
crowned
of
the
Lord
.
In
the
second
age
,
Tertullian
in
agreement
with
the
rest
,
saith
,
[
d
](A65197-e38230-b)
d
lib.
de
anima
cap.
58.
In
sum
,
seeing
we
understand
that
Prison
,
which
the
Gospell
doth
demonstrate
,
to
bee
places
below
,
and
the
last
farthing
wee
interpret
every
small
fault
,
there
to
be
punished
by
the
delay
of
the
Resurrection
;
no
man
will
doubt
,
but
that
the
soul
doth
recompence
something
in
the
places
below
,
saving
the
fulnesse
of
the
Resurrection
by
the
flesh
also
.
And
in
his
book
De
corona
militis
,
he
saith
,
[
e
](A65197-e38290-b)
e
cap.
3.
'
we
make
yearly
oblations
,
for
the
dead
.
And
a
little
after
,
[
f
](A65197-e38310-b)
f
cap.
4.
If
you
require
a
Law
of
Scripture
,
for
these
and
other
the
like
Disciplines
,
you
shall
find
none
.
Tradition
is
shewed
thee
for
the
Author
,
custome
the
confirmer
,
and
faith
the
observer
.
And
in
the
first
age
S.
Clement
speaking
of
S.
Peter
,
reports
thus
of
him
,
[
g
](A65197-e38360-b)
g
Clem.
Ro.
Ep.
1.
de
S.
Petre
prope
fin
.
His
daily
preaching
amongst
other
divine
commandements
,
was
this
&c.
every
one
as
farre
as
he
understands
and
is
able
,
to
love
God
with
all
his
heart
,
and
his
neighbour
as
himself
,
to
relieve
the
poor
,
to
cloath
the
naked
,
to
visit
the
sick
,
to
give
drink
to
the
thirsty
,
to
bury
the
dead
,
and
diligently
to
perform
their
funeralls
,
and
to
pray
and
give
alms
for
them
.
§
.
8.
Concerning
Traditions
in
the
fift
age
,
S.
Augustine
saith
,
[
h
](A65197-e38420-b)
h
Lib.
4.
de
bapt.
con.
Donat.
c.
24.
That
which
the
whole
Church
doth
hold
,
and
is
not
instituted
by
Councells
,
but
is
alwaies
retained
,
is
rightly
believed
not
to
be
delivered
,
but
by
Apostolique
authority
.
And
S.
Chrysostome
,
[
i
](A65197-e38470-b)
i
In
1
Thes.
2.
In
1
Thes.
hom.
4.
It
is
manifest
,
that
the
Apostles
did
not
deliver
all
things
by
Epistle
,
but
many
things
without
writing
.
And
as
well
these
as
those
are
worthy
of
the
same
credit
;
wherefore
let
us
esteem
the
Tradition
of
the
Church
to
be
believed
.
It
is
a
Tradition
,
seek
no
further
.
In
the
fourth
age
,
S.
Basil
speaks
thus
,
[
k
](A65197-e38540-b)
k
Lib.
de
Spirit
.
sancto
c.
27.
The
opinions
which
are
kept
and
preached
in
the
Church
,
we
have
partly
out
of
written
Doctrine
,
partly
we
have
received
by
the
Tradition
of
the
Apostles
,
brought
to
us
in
a
mystery
.
Both
which
have
the
same
power
to
piety
,
and
no
man
contradicted
these
,
who
hath
but
mean
experience
of
Ecclesiasticall
rights
.
In
the
third
age
,
[
*
](A65197-e38590-b)
*
Heres.
61.
we
must
use
Traditions
(
saith
S.
Epiphanius
)
for
all
things
cannot
be
received
from
divine
Scripture
,
wherefore
the
holy
Apostles
have
delivered
some
things
by
Tradition
,
even
as
the
holy
Apostle
saith
.
As
I
have
delivered
to
you
,
and
elswhere
,
so
I
teach
,
and
have
delivered
in
Churches
.
In
the
second
age
,
S.
Irenaeus
thus
expostulateth
;
[
*
](A65197-e38640-b)
*
lib.
3.
c.
4.
But
what
if
the
Apostles
neither
had
left
Scriptures
unto
us
,
ought
we
not
to
follow
the
order
of
Tradition
,
which
they
delivered
to
them
,
to
whom
they
committed
the
Churches
?
And
in
the
first
age
S.
Dennys
tells
us
,
that
[
c
](A65197-e38710-b)
c
Areopag
.
c.
1.
Eccles.
Hierar
.
those
first
leaders
of
our
Priestly
Office
,
delivered
to
us
those
chief
and
supersubstantiall
things
,
partly
in
writings
,
partly
in
unwritten
institutions
.
I
could
give
plenty
of
proofs
in
all
other
particulars
;
But
as
the
cluster
of
grapes
(
which
was
brought
out
of
Canaan
to
the
Israelites
)
was
a
testimony
of
the
fruit
the
Land
brought
forth
,
Numb
.
13.23
.
So
this
small
parcell
of
antiquity
taken
out
of
their
great
store
,
is
proof
sufficient
that
the
most
antient
Church
,
even
in
all
the
first
ages
,
and
the
Scripture
it selfe
in
the
judgement
of
those
Fathers
,
did
teach
the
same
Doctrines
that
the
Roman
Church
now
doth
,
and
hath
had
a
perpetuall
and
uninterrupted
succession
in
those
Doctrines
,
and
her
Pastors
;
and
is
therefore
the
self-same
Church
with
the
Apostles
.
A
thing
fore-told
by
Daniel
,
who
cals
it
a
Kingdom
which
shall
never
be
dissolved
,
Dan.
7.14
.
And
in
which
the
Maxime
of
wise
Gamaliel
is
verified
;
if
this
counsell
or
work
be
of
men
,
it
will
come
to
nought
,
but
if
it
be
of
God
,
ye
cannot
overthrow
it
,
Act.
5.38
,
39.
§
9.
But
among
the
Protestant
Churches
I
found
no
such
thing
;
neither
Antiquity
in
their
Doctrine
,
(
but
contrariwise
their
Doctrine
condemned
by
Antiquity
,
as
I
have
shewed
before
)
nor
yet
in
the
bodie
of
their
Professors
.
And
though
they
alledge
some
places
of
the
Fathers
in
proof
of
their
Doctrines
,
yet
they
corrupt
the
meaning
,
as
may
easily
appear
to
those
,
that
divesting
themselves
of
all
interest
,
can
and
will
indifferently
examine
the
places
;
who
shall
find
that
they
make
not
for
them
.
Nor
indeed
can
they
,
for
my
former
alledged
reason
;
namely
,
that
if
Antiquity
had
understood
them
so
,
to
wit
,
in
the
Protestant
sense
,
some
or
other
would
either
have
reproved
them
for
so
frequently
elswhere
affirming
the
Roman
Doctrines
(
as
Protestants
confess
they
did
,
as
I
have
shewed
)
or
for
affirming
those
Protestant
doctrines
,
which
were
contradictory
to
them
;
which
seeing
they
did
not
,
't
is
manifest
they
believed
no
such
contradictions
in
their
writings
,
but
understood
those
places
which
Protestants
alledge
as
Catholiques
now
doe
,
as
making
nothing
to
the
Protestants
purpose
.
But
for
their
Catholique
doctrines
,
it
is
manifest
that
they
cannot
be
interpreted
to
comply
with
the
Protestant
Religion
;
for
if
they
could
,
why
do
the
most
learned
Protestants
accuse
them
of
Popery
?
It
is
a
rule
of
[
*
](A65197-e39050-b)
*
De
doct.
Christ
.
lib.
3.
cap.
25.
26.
S.
Augustine
in
the
interpretation
of
Scripture
,
which
is
also
as
proper
for
the
Fathers
,
and
agreeable
to
reason
,
that
where
there
are
many
cleer
places
on
the
one
side
,
and
some
few
obscure
places
on
the
other
,
the
obscure
must
give
place
to
the
cleer
,
and
be
reduced
to
an
agreement
with
them
in
meaning
;
which
rule
if
it
be
observed
,
it
will
easily
appeare
whether
the
Fathers
were
of
the
Roman
or
the
Protestant
Church
.
As
for
the
Antiquity
of
the
body
of
the
Professors
of
the
Protestant
religion
,
it
whom
the
antient
Apostolicall
Church
hath
her
resurrection
,
which
like
Epimenid●
(
they
say
)
fell
asleep
when
she
was
yong
and
waked
not
till
she
was
old
,
no
man
knowing
what
was
become
of
her
in
the
mean
while
,
I
could
not
indeed
find
i●
more
antient
than
some
very
old
men
somewhat
above
sixscore
yeares
;
old
Pa●
that
died
in
England
but
few
years
agoe
,
might
have
been
grandfather
to
the
Religion
,
or
at
least
elder
brother
to
the
Father
thereof
Martin
Luther
,
who
in
the
year
1517.
(
like
a
prodigious
Comet
)
began
to
appear
,
and
ingendring
with
the
devill
,
blasted
the
beauty
of
the
Spouse
of
Christ
,
and
filled
the
Christian
world
with
Heresie
and
bloud
.
And
in
the
year
1529.
Luther
and
his
Disciples
received
the
name
of
Protestants
,
from
their
Protestation
and
Appeal
from
the
decree
of
the
Diet
of
Spira
;
in
which
title
,
the
nation
of
England
(
I
think
)
doth
more
triumph
,
than
any
of
Luthers
ofspring
.
And
whereas
they
do
pretend
,
some
of
them
,
to
have
alwaies
had
a
Being
before
that
time
,
it
will
fitly
be
examined
in
the
next
mark
of
the
Church
,
which
is
,
visibility
.
For
the
maxime
of
law
will
hold
good
in
this
case
,
IDEM
EST
,
NON
ESSE
,
ET
NON
APPARERE
,
it
is
all
one
,
not
to
be
,
and
not
to
appear
.
For
the
present
,
seeing
no
more
of
them
than
yet
we
doe
;
we
may
speak
to
them
in
the
words
of
Tertullian
[
*
](A65197-e39380-b)
*
Tertul.
de
praescript
.
17.
QUI
ESTIS
VOS
,
UNDE
ET
QUANDO
VENISTIS
?
who
are
you
,
from
whence
and
when
came
you
?
for
either
they
are
as
young
as
Luthers
Apostasie
,
or
else
older
than
Christ
and
his
Apostles
,
even
Jewes
,
and
so
old
,
that
the
mark
is
quite
worn
out
of
their
mouth
.
CHAP.
XIII
.
Of
visibility
,
the
third
mark
of
the
Church
;
And
of
the
vanity
of
Protestants
supposition
,
that
the
true
Church
is
sometimes
invisible
.
That
Protestant
Churches
have
not
alwaies
been
visible
.
§
.
1.
The
third
mark
we
will
seek
the
true
Church
by
,
is
Visibility
;
which
was
foretold
by
the
Prophet
Esay
2.2
.
&
Micah
4.1
.
It
shall
come
to
passe
in
the
last
daies
,
that
the
mountaine
of
the
Lords
house
shall
be
established
in
the
top
of
the
mountaines
,
and
shall
be
exalted
above
the
hills
,
and
all
nations
shall
flow
unto
it
.
Also
Ezek.
37.28
.
The
nations
shall
know
that
I
am
the
sanctifier
of
Israel
,
when
my
sanctification
shall
be
in
the
middle
of
them
for
ever
.
And
S.
Augustine
resembles
it
,
(
according
to
the
saying
of
our
Saviour
Matth.
5.14
.
)
A
city
placed
on
a
hil
that
cannot
be
hid
.
And
he
hath
placed
his
tabernacle
in
the
sun
,
Psal.
18.6
.
that
is
in
open
view
&c.
his
tabernacle
,
his
Church
,
is
placed
in
the
Sun
,
not
in
the
night
,
but
in
the
day
.
Tom.
9.
in
Epist.
Jo.
Tract
.
2.
And
further
saith
of
the
Church
,
that
[
e
](A65197-e39620-b)
e
Cont.
Petil.
l.
2.
c.
104.
she
hath
this
most
certain
marke
,
that
she
cannot
be
hid
;
she
is
then
known
to
all
Nations
:
the
sect
of
Donatus
is
unknown
to
many
Nations
,
that
then
cannot
be
she
.
To
the
children
of
the
Church
it
is
appointed
by
Christ
,
that
for
the
redresse
of
their
grievances
,
they
tell
the
Church
,
Mat.
81.17
.
which
were
a
delusion
unlesse
the
Church
were
alwaies
visible
:
who
did
also
forewarn
us
against
all
obscure
congregations
,
saying
,
If
therefore
they
shall
say
unto
you
,
behold
he
is
in
the
desert
,
go
you
not
forth
,
behold
he
is
in
secret
places
,
believe
it
not
,
Mat.
24.26
.
Now
according
to
these
assurances
,
I
found
,
that
the
Roman
Church
was
alwaies
and
eminently
visible
,
but
the
Protestant
never
eminent
,
and
for
the
most
part
,
not
visible
at
all
.
Concerning
the
visibility
of
the
Church
of
Rome
,
it
is
proved
before
,
by
those
testimonies
which
shew
the
antiquity
,
&
perpetuall
continuance
thereof
,
which
cannot
be
proved
but
with
the
granting
of
her
visibility
.
Nor
have
I
found
the
Protestants
denying
it
,
the
thing
being
so
visible
,
that
it
leaves
no
place
for
objections
.
But
they
think
to
wipe
out
this
mark
,
by
saying
,
that
it
is
not
necessary
to
a
true
Church
to
be
alwaies
visible
:
but
others
disliking
that
assertion
,
by
reason
of
the
absurdity
thereof
,
do
affirme
,
(
to
counterpoize
the
Roman
)
that
the
Protestant
Church
hath
been
alwaies
visible
.
§
.
2.
And
first
,
they
that
hold
that
the
Church
hath
been
invisible
,
and
that
therefore
visibility
is
not
a
certain
mark
of
the
Church
,
indeavour
to
prove
it
by
the
example
of
the
Church
of
the
Jewes
in
the
daies
of
Elias
,
3
King
.
19.10.18
.
who
complained
that
the
Prophets
were
slaine
,
and
he
only
was
left
alive
,
and
God
answered
,
that
there
were
left
seven
thousand
that
had
not
bowed
the
knee
to
Baal
.
To
which
objection
I
found
the
answer
of
Catholiques
very
true
,
namely
,
that
this
complaint
of
Elias
was
uttered
with
relation
to
the
Kingdome
of
Israel
onely
,
wherein
Elias
then
was
,
and
was
persecuted
by
King
Ahab
;
but
in
the
Kingdome
of
Judah
,
the
Church
did
florish
,
and
was
sufficiently
known
to
him
,
and
all
men
,
under
the
reigns
of
Asa
and
Joshaphat
3
Kings
22.41
.
who
reigned
in
Judah
when
Achab
reigned
in
Israel
.
As
what
time
the
number
of
true
believers
was
so
great
,
2
Chron.
17.14
,
15
,
16
,
17
,
18
,
19.
that
the
men
of
war
only
,
did
amount
to
many
hundred
thousands
.
And
whereas
M.
Meade
makes
reply
to
this
answer
,
saying
,
that
the
Church
was
invisible
,
in
the
Kingdome
of
Iudah
also
,
in
the
daies
of
Manasses
because
it
is
said
,
2
Chron.
33.
that
Manasses
set
up
Idolatry
,
committed
all
impiety
,
and
caused
Judah
and
Jerusalem
to
erre
;
I
answer
,
that
this
comes
short
of
a
proof
;
for
though
the
Kings
example
in
all
cases
,
though
never
so
bad
,
have
a
mighty
influence
on
the
people
,
yet
this
proves
not
but
that
the
Kingdome
,
or
an
eminent
part
,
or
at
least
a
visible
part
both
of
Priests
and
people
,
was
still
untainted
;
even
as
it
was
in
the
daies
of
the
persecution
of
Antiochus
against
the
Jewes
,
who
set
up
the
Abomination
of
desolation
,
the
Idoll
of
Olympick
Jupiter
,
in
the
Temple
,
and
compelled
men
to
worship
it
.
Besides
,
if
it
were
as
he
would
have
it
,
the
case
is
much
different
between
a
very
short
time
of
the
invisibility
of
the
Church
of
the
Jewes
,
(
for
we
read
in
the
same
Chapter
,
that
Manasses
quickly
repented
,
and
amended
all
)
and
the
invisibility
of
the
Protestant
Church
,
which
by
their
own
confessions
was
above
a
thousand
years
.
Also
the
comparison
between
the
Church
of
the
Jewes
and
Christians
is
not
equall
:
the
New
Testament
being
established
in
better
promises
,
Heb.
8.6
.
and
therefore
that
may
be
incident
to
the
one
,
which
is
not
to
the
other
.
Moreover
if
there
had
been
this
totall
eclipse
,
it
had
relation
but
to
the
Nation
of
the
Jewes
only
,
besides
which
were
many
other
faithfull
people
,
in
all
ages
,
as
appears
by
the
examples
of
Melchizedek
,
Job
,
&c.
in
the
Old
Testament
;
and
in
the
New
of
Cornelius
,
and
the
Eunuch
to
the
Queen
of
Candace
,
amongst
which
the
Church
might
be
visible
,
though
amongst
the
Jewes
invisible
.
§
3.
Others
I
have
heard
say
,
that
by
Catholikes
own
confession
,
in
the
daies
of
Antichrist
,
the
Church
shall
be
invisible
;
But
I
never
have
read
any
Catholique
that
said
so
,
yet
on
the
contrary
,
I
have
found
Protestants
affirm
[
a
](A65197-e40390-b)
a
Bullinger
.
in
Apoc.
20.
Fulk
against
Rhē
.
in
Thes.
2.
sect.
5.
the
visibility
of
the
Church
,
and
that
universally
even
all
the
daies
of
Antichrist
,
which
makes
against
themselves
if
they
account
the
Pope
Antichrist
(
as
most
of
them
do
)
and
themselves
the
Church
.
Yet
Doctor
White
,
contrary
to
his
brethren
,
saith
,
that
[
b
](A65197-e40490-b)
b
F.
Whites
Reply
,
p.
61.
lin.
15.
&
26.
in
time
of
persecution
,
the
true
Church
may
be
reputed
an
impious
Sect
by
the
multitude
,
and
so
not
be
known
by
the
notion
of
true
and
holy
,
nor
can
her
truth
be
discerned
by
sense
and
common
reason
.
To
which
I
answer
:
that
as
there
are
four
properties
of
Church-doctrine
,
so
there
are
foure
notions
of
the
Church
.
The
first
is
to
bee
Mistresse
of
saving
truth
;
and
according
to
this
notion
,
the
Church
is
invisible
to
the
naturall
understanding
both
of
men
and
Angells
;
for
God
only
and
his
Blessed
see
our
Religion
to
be
the
truth
.
The
second
is
to
be
Mistresse
of
Doctrine
truly
revealed
by
secret
inspiration
:
according
to
this
notion
(
ordinarily
speaking
)
the
Church
is
invisible
to
almost
all
men
that
are
,
or
ever
were
,
the
Apostles
and
Prophets
only
excepted
.
The
third
,
to
be
Mistresse
of
the
Doctrine
which
Christ
and
his
Apostles
by
their
preaching
and
miracles
planted
in
the
world
:
according
to
this
notion
,
the
Church
was
visible
to
the
first
and
Primitive
times
;
but
now
is
not
.
The
fourth
is
to
be
Mistresse
of
Catholique
doctrine
;
that
is
,
of
Doctrine
delivered
&
received
by
full
Tradition
and
profession
,
all
the
adversaries
thereof
(
that
are
under
the
title
of
Christian
)
being
divided
amongst
themselves
,
and
notorious
changers
;
and
according
to
this
notion
the
Church
is
ever
visible
and
sensible
to
all
men
,
even
to
her
enemies
.
Otherwise
there
is
no
ordinary
meanes
left
for
men
to
know
what
the
Apostles
taught
,
nor
consequently
what
God
by
inspiration
revealed
to
them
.
And
if
she
and
the
light
of
truth
she
carries
with
her
,
should
be
hidden
and
lost
,
we
must
begin
again
anew
,
from
a
second
fountain
of
immediate
revelation
from
God
,
and
build
upon
the
new
planting
thereof
with
Miracles
in
the
world
,
by
some
new
Apostles
.
And
if
this
be
absurd
;
then
there
must
ever
be
in
the
world
a
Church
visible
,
whose
Traditions
are
famously
Catholique
,
and
consequently
shewing
themselves
to
be
the
Apostles
,
to
all
men
that
will
not
be
obstinate
.
And
that
the
Church
shall
be
universally
visible
even
in
the
daies
of
Antichrist
,
may
be
gathered
out
of
the
Scripture
,
Rev.
20.8
.
For
she
shall
then
be
every
where
persecuted
,
which
could
not
be
,
unlesse
she
were
visible
,
and
conspicuous
even
to
the
wicked
.
And
even
during
the
first
300.
years
after
Christ
,
wherein
the
Church
indured
incomparably
more
universall
and
raging
persecutions
than
ever
were
,
yet
the
[
a
](A65197-e40790-b)
a
Magd.
cent
.
1
,
2
,
3.
Fulke
cont.
Stapleton
de
success
.
Eccl.
p.
246.
Century-writers
,
and
sundry
others
do
take
certain
and
particular
notice
of
the
Catholique
Bishops
and
Pastors
,
by
name
,
in
those
very
ages
;
of
their
administration
of
the
Word
and
Sacraments
,
and
their
open
impugning
of
Heresies
.
And
surely
our
Lord
himself
had
been
(
which
is
blasphemy
to
think
of
him
,
who
is
the
eternall
wisdome
of
the
Father
)
the
most
imprudent
of
all
Law-makers
,
to
have
a
Law
so
obscure
,
and
exposed
to
so
many
suppositions
,
depravations
,
and
false
expositions
,
whereto
the
malice
of
the
Heretiques
of
all
ages
hath
subjected
it
,
without
leaving
a
depository
to
keep
it
,
and
a
judge
to
interpret
it
,
or
to
leave
it
to
such
a
keeper
,
and
such
a
judge
as
should
be
invisible
.
§
.
4.
Other
Protestants
I
have
observed
,
who
though
they
confesse
the
invisibility
of
their
Church
,
yet
professe
the
being
thereof
,
and
assigne
the
place
for
it
,
to
be
in
the
Roman
Church
,
mixed
like
a
great
deal
of
ore
with
a
very
little
pure
gold
,
so
that
it
was
not
discernable
.
But
this
assignation
of
their
Church
seemed
to
me
very
unreasonable
;
for
either
those
Protestants
did
professe
their
owne
faith
,
or
they
did
not
;
if
they
did
,
then
doubtlesse
they
were
visible
,
and
the
Roman
Church
would
soon
have
taken
notice
of
them
,
as
she
did
in
all
ages
of
such
(
though
it
were
but
one
man
)
that
differed
from
her
.
If
they
did
not
make
profession
of
their
faith
,
what
wretched
sonnes
of
fear
were
they
,
that
to
preserve
their
temporall
security
durst
not
publiquely
avow
their
own
Religion
;
but
comply
in
all
things
with
a
Religion
(
in
their
opinion
)
false
and
impious
,
and
dissemblingly
do
all
the
externall
acts
thereof
,
and
this
,
all
their
lives
,
for
many
generations
successively
.
This
was
not
the
part
of
a
true
Church
,
or
of
any
true
member
thereof
;
who
will
surely
die
,
rather
than
deny
his
Saviour
;
as
he
doth
,
who
believing
himselfe
to
be
of
the
true
Religion
,
makes
profession
of
that
which
he
deemes
to
be
false
.
Nor
did
they
fulfill
the
Prophesie
of
Esay
concerning
the
true
Church
,
which
saith
,
I
have
set
watchmen
upon
thy
walls
,
which
shall
never
hold
their
peace
day
nor
night
,
Esay
62.6
.
But
Doctor
Feild
hath
a
new
fancy
of
his
owne
,
which
I
never
observed
in
any
but
himselfe
,
who
saith
to
this
purpose
,
that
before
the
separation
of
the
Protestants
from
the
Church
of
Rome
,
the
Church
of
Rome
it selfe
was
the
Protestant
Church
,
and
that
the
Papists
were
but
a
faction
of
the
Court
of
Rome
;
an
assertion
so
grosly
false
,
that
all
the
world
is
a
witnesse
against
it
,
yea
even
(
I
think
)
all
other
Protestants
themselves
,
and
needs
no
confutation
.
§
.
5.
Others
taking
all
these
Pleas
for
insufficient
,
do
affirm
that
their
Church
was
in
being
,
and
in
sight
also
in
all
ages
,
but
that
through
the
injury
of
later
times
no
testimony
thereof
is
now
remaining
,
but
that
all
their
records
through
the
violence
of
the
Pope
and
his
Clergie
,
have
been
utterly
suppressed
:
Of
which
vaine
conceipt
there
is
no
proof
at
all
;
and
if
the
assertion
without
proof
will
serve
their
turne
,
it
may
serve
also
for
any
other
Religion
,
Christian
,
or
not
Christian
,
who
if
they
please
,
may
say
the
same
thing
,
but
are
never
like
to
be
believed
by
any
man
of
common
understanding
.
Besides
it
thwarteth
all
experience
,
as
appeares
by
the
example
of
Husse
and
Wickliffe
whose
writings
are
yet
extant
,
of
Charlemaines
pretended
Book
against
Images
,
and
Bertrams
concerning
the
Sacrament
.
Also
by
the
decrees
of
Catholique
Councells
,
and
the
large
writings
of
Catholique
Doctors
,
reciting
and
condemning
all
opinions
contrary
to
the
Roman
faith
.
Lastly
by
the
Ecclesiasticall
Historiographers
of
every
age
,
who
make
this
the
argument
of
their
writings
;
yea
even
from
them
,
the
Protestant
*
Centurists
of
Magdeburg
,
Church
of
Rome
;
of
which
some
were
the
very
same
,
that
have
since
been
revived
by
Protestants
;
So
that
the
Church
of
Rome
hath
been
so
far
from
extinguishing
their
records
;
that
she
hath
been
the
chief
recorder
of
them
and
their
doctrines
.
§
.
6.
The
last
and
most
valiant
attempt
of
Protestants
,
is
to
affirme
that
as
the
Church
must
be
allwaies
visible
,
so
theirs
hath
been
in
persons
distinct
from
the
Roman
Church
;
and
thereby
invite
us
to
[
*
](A65197-e41400-b)
*
A
Protestants
book
so
entituled
.
look
beyond
Luther
.
Which
barren
endeavour
of
theirs
hath
been
like
Peters
fishing
all
night
,
and
catching
nothing
.
For
they
whom
the
Protestants
claime
for
their
predecessors
,
were
neither
of
their
Religion
,
nor
yet
alwaies
visible
,
there
happening
huge
gaps
betwixt
them
,
nor
can
the
Protestants
by
any
art
or
industry
bring
both
ends
together
.
First
they
were
not
of
the
same
Religion
;
for
to
be
of
the
same
Religion
or
Church
with
another
imports
an
agreement
in
all
points
of
faith
;
for
the
truth
of
doctrine
being
of
the
essence
of
the
Church
,
whosoever
erres
in
any
little
thereof
,
he
ceaseth
to
participate
of
the
soule
of
the
Church
,
which
is
the
Spirit
of
truth
,
and
is
but
a
dead
member
,
one
equivocally
and
in
name
,
but
not
in
truth
.
We
see
that
the
Arrians
,
Macedonians
,
and
many
other
Heretiques
,
were
accounted
,
(
and
are
so
by
many
Protestants
)
not
of
the
Catholique
Church
,
for
one
single
error
against
faith
:
now
the
Protestants
disagreeing
in
many
points
,
not
only
from
one
another
at
this
present
,
but
from
all
that
went
before
them
,
and
that
in
points
which
they
believe
to
be
revealed
in
the
Scripture
,
their
only
rule
;
are
neither
one
Church
amongst
themselves
at
this
present
,
nor
any
one
of
them
one
,
with
any
society
that
hath
gone
before
.
In
particular
,
the
Grecians
whom
they
court
to
their
faction
,
are
no
Protestants
;
for
they
hold
damnable
errors
in
the
judgment
of
Protestants
;
to
wit
;
Invocation
of
Saints
;
Adoration
of
Images
;
Transubstantiation
;
Communion
in
one
kind
for
the
sick
,
with
many
others
.
So
that
Protestants
are
in
great
penury
of
professors
of
their
Religion
before
Luther
;
that
are
forced
to
call
the
Grecians
in
,
as
Protestants
in
essence
;
for
they
may
even
as
well
name
the
Pope
himselfe
.
As
for
John
Husse
and
his
followers
,
who
brake
out
about
the
year
1400.
and
are
claimed
to
be
Predecessors
in
the
Protestant
Religion
,
it
is
certaine
that
they
were
no
Protestants
,
but
held
such
Doctrines
that
if
they
were
now
in
England
,
they
should
suffer
as
Papists
.
For
they
held
[
a
](A65197-e41740-b)
a
p.
216.
seven
Sacraments
,
[
b
](A65197-e41770-b)
b
p.
209.
Transubstantiation
,
[
c
](A65197-e41800-b)
c
p.
217.
art.
7
,
8.
the
Popes
primacy
,
and
the
[
d
](A65197-e41840-b)
d
Luther
in
Colloq.
Ger.
c.
de
Missa
.
Masse
it self
,
as
Fox
in
his
Acts
and
Monuments
acknowledgeth
.
No
greater
title
have
they
to
Wickliffe
,
who
appeared
about
the
year
1370.
in
whom
some
Protestants
say
their
visibility
was
maintained
;
for
he
did
visibly
maintain
Popery
,
as
[
e
](A65197-e41930-b)
e
Wiclerus
de
blasphemia
c.
17.
holy
water
;
the
[
f
](A65197-e41960-b)
f
Idem
de
Eucharist
.
c.
9.
worship
of
Reliques
,
and
Images
;
the
[
g
](A65197-e42000-b)
g
Idem
in
Ser.
de
assumpt.
Mariae
.
intercession
of
the
Blessed
Virgin
Mary
;
[
h
](A65197-e42030-b)
h
Idem
de
apostosia
.
c.
18.
the
Rites
and
ceremonies
of
the
Masse
,
all
the
[
i
](A65197-e42060-b)
i
Idem
in
postil.
sup.
c.
15.
Marci
.
7.
Sacraments
,
with
all
the
points
of
Catholique
doctrine
now
in
question
.
Moreover
he
held
errors
in
the
condemnation
wherof
both
Catholiques
and
Protestants
do
agree
,
as
that
[
k
](A65197-e42120-b)
k
Acts
&
Mon.
p.
96.
a.
art.
4.
if
a
Bishop
or
Priest
be
in
mortall
sinne
,
he
doth
not
order
,
consecrate
,
or
baptize
.
[
l
](A65197-e42170-b)
l
Idem
p.
96
fine
.
That
Ecclesiasticall
Ministers
should
not
have
temporall
possessions
.
He
[
m
](A65197-e42200-b)
m
Osiand
.
Epit.
hist.
Eccl.
p.
459
art.
43.
condemned
lawfull
oathes
with
the
Anabaptists
,
and
held
many
other
pernicious
doctrines
.
Let
any
man
then
judge
whether
this
man
and
his
followers
were
Protestants
or
no.
Then
they
ascend
higher
,
and
claim
on
Waldo
a
merchant
of
Lions
,
who
brake
out
of
the
Sheepfold
about
the
year
1220.
with
his
followers
,
as
men
in
whom
the
Protestant
Church
was
visible
;
But
these
men
were
no
more
of
kin
to
them
,
than
the
former
:
For
they
held
the
[
n
](A65197-e42290-b)
n
In
Ep.
244.
p.
450.
reall
presence
in
the
B.
Sacrament
,
for
which
they
are
reproved
by
Calvin
,
who
therfore
understood
them
in
the
Catholique
sense
,
not
in
the
Protestant
.
And
the
most
essentiall
Doctrine
of
the
Waldenses
was
their
extolling
of
the
merit
of
[
*
](A65197-e42390-b)
*
Illiri●us
Catolog
.
Test
.
p.
1498.
voluntary
poverty
,
affirming
all
Ministers
to
be
damned
that
had
rents
and
possessions
,
and
that
the
Church
perished
under
Pope
Silvester
,
and
the
Emperour
Constantine
,
through
the
poyson
of
temporall
goods
,
which
Clergy-men
began
then
to
enjoy
(
as
they
said
)
against
the
Law
of
God
.
Surely
Protestants
do
not
account
this
an
Article
of
their
faith
.
Moreover
the
Waldenses
held
[
*
](A65197-e42460-b)
*
Idem
Catol
Test
.
p.
1502.
these
Anabaptisticall
Errors
:
That
children
are
not
to
be
baptized
;
That
there
is
no
difference
betweene
a
Bishop
and
a
Priest
;
a
Priest
and
a
Lay
man
;
That
the
Apostles
were
Lay-men
;
and
that
every
Lay-man
that
is
vertuous
is
a
Priest
,
may
preach
and
administer
Sacraments
;
That
a
woman
pronouncing
the
words
of
consecration
in
the
vulgar
tongue
doth
consecrate
,
yea
transubstantiate
bread
into
the
body
of
Christ
;
That
it
is
a
mortall
sin
to
swear
in
any
case
;
That
Magistrates
being
in
mortall
sin
do
lose
in
their
office
,
and
no
man
is
to
obey
them
:
with
many
other
absurdities
too
tedious
to
be
recited
.
The
like
may
be
said
of
the
Albigenses
;
and
also
of
Beringarius
,
who
broached
his
Heresie
about
the
yeare
1048.
who
was
a
Protestant
but
onely
in
the
point
against
Transubstantiation
,
which
he
also
recanted
,
and
died
a
Catholique
.
And
what
do
any
of
these
,
or
all
these
together
availe
the
Protestants
?
every
one
of
them
extending
but
to
some
part
of
time
between
this
and
the
Primitive
Church
,
and
is
also
but
the
example
of
some
one
or
other
private
man
,
in
whom
the
revolt
first
began
,
who
was
first
a
Catholike
,
and
beginning
afterwards
to
hold
some
one
or
few
points
of
the
Protestant
faith
,
continued
in
all
other
matters
of
controversie
a
Catholique
.
By
all
which
it
appeares
,
that
none
of
these
were
Protestants
,
and
that
therefore
in
them
the
visibility
of
the
Protestant
Church
is
not
maintained
:
And
that
if
it
were
,
yet
seeing
they
lived
at
severall
times
,
ununited
by
a
line
of
time
one
to
another
,
(
but
jumping
over
severall
ages
,
against
the
Law
of
nature
,
which
non
facit
saltum
)
and
that
therfore
in
the
between-spaces
,
there
was
an
invisibility
of
the
Protestant
Church
;
the
main
question
of
their
Churches
perpetuall
visibility
is
yet
unsatisfied
:
Especially
when
we
consider
that
for
about
a
thousand
yeares
,
which
was
the
time
betwixt
Beringarius
and
the
Apostles
,
the
Protestants
pretend
to
no
predecessors
.
As
for
the
most
Primitive
Fathers
,
whom
they
affirm
to
maintain
the
Protestant
Doctrine
,
I
have
in
brief
shewed
it
to
be
false
already
,
and
they
that
will
search
shall
more
largely
find
it
so
.
Also
they
all
died
members
of
the
Roman
Church
.
So
that
the
Protestants
have
not
in
them
(
to
wit
the
Fathers
)
a
visible
Church
,
distinct
from
the
Roman
,
nor
was
the
Roman
theirs
.
From
whence
it
is
manifest
,
that
there
is
not
any
one
Protestant
Church
in
the
world
,
that
can
shew
her
visibility
in
any
Kingdome
,
city
,
poor
countrey
village
,
or
particular
person
from
the
Apostles
time
to
Luther
;
the
truth
wherof
M.
Wotton
is
not
ashamed
to
confesse
,
where
he
saith
(
in
his
answer
to
a
Popish
Pamphlet
p.
11.
)
You
will
say
;
shew
us
where
the
faith
&
religion
you
professe
were
held
?
Nay
prove
you
they
were
held
no
where
,
&c.
and
what
if
it
could
not
be
shewed
?
yet
we
know
by
the
Articles
of
our
Creed
,
that
there
hath
been
alwaies
a
Church
,
in
which
we
say
,
this
Religion
we
now
professe
must
of
necessity
be
held
,
&
with
us
it
is
no
inconvenience
to
have
the
true
Church
hid
.
This
stands
you
upon
to
disprove
,
which
when
you
attempt
to
do
by
any
particular
records
,
you
shal
have
particular
answer
.
Than
which
saying
,
what
more
ridiculous
?
To
presume
that
their
Church
was
alwaies
visible
(
in
the
land
of
Vtopia
sure
,
where
no
man
ever
saw
it
)
because
it
is
the
true
Church
,
wheras
they
should
prove
it
the
true
Church
,
because
it
hath
been
alwaies
visible
;
the
knowledge
of
her
visibility
being
much
more
easie
than
of
her
truth
,
which
is
the
main
thing
in
controversie
.
And
to
require
of
Catholiques
proof
,
that
they
were
not
visible
,
by
particular
records
,
is
extreme
foolish
;
records
being
memorialls
of
things
that
were
,
not
of
things
that
were
not
.
§
.
7.
All
which
considerations
,
shaking
the
confidence
of
many
Protestants
in
the
visibility
of
their
Church
before
Luther
,
after
they
have
thus
fluttered
up
and
down
,
finding
(
like
the
Dove
out
of
the
Arke
)
no
rest
for
the
sole
of
their
foot
,
they
at
last
fly
to
the
Scriptures
,
&
think
to
pearch
upon
that
;
under
whose
obscurity
,
and
their
corruption
of
them
,
while
they
will
admit
none
to
interpret
them
but
themselves
,
they
frame
what
sense
they
please
,
as
any
bodie
els
may
do
,
&
with
great
confidence
,
but
little
judgement
(
as
all
Heretikes
do
)
assure
themselves
thereof
.
But
if
they
will
allow
the
Fathers
for
good
interpreters
,
as
none
but
those
that
are
puffed
up
with
the
Spirit
of
Pride
,
will
refuse
to
do
;
then
we
find
(
as
I
shewed
before
)
that
even
Christ
and
his
Apostles
were
of
the
Roman
,
not
the
Protestant
Religion
,
and
the
first
Founders
and
publishers
thereof
.
But
Doctor
White
(
in
his
Reply
.
p.
105.
)
concludes
thus
,
that
this
notwithstanding
if
Protestants
be
able
to
demonstrate
by
Scripture
,
that
they
maintaine
the
same
faith
and
religion
which
the
Apostles
taught
,
this
alone
is
sufficient
to
prove
them
to
be
the
true
Church
.
But
they
that
cannot
by
the
markes
of
the
Church
set
downe
in
Scripture
,
cleere
themselves
to
be
the
true
Church
,
do
most
fondly
appeale
to
Scripture
to
shew
the
truth
of
their
particular
points
.
For
what
more
vaine
,
than
to
appeale
from
Scripture
,
setting
things
down
cleerly
,
unto
Scripture
,
teaching
matters
obscurely
,
or
not
so
cleerly
?
Now
no
particular
point
of
doctrine
,
is
in
holy
Scripture
so
manifestly
set
down
,
as
is
the
Church
and
the
markes
whereby
we
may
know
her
.
No
matters
about
which
the
Scripture
is
more
copious
and
perspicuous
than
about
the
visibility
,
perpetuity
,
amplitude
the
Church
was
to
enjoy
;
so
that
as
S.
Augustine
saith
,
the
Scriptures
are
more
cleer
about
the
Church
,
than
even
about
Christ
,
in
Psal.
30.
Conc.
2.
and
(
De
unitat
.
Eccles.
c.
5.
)
that
the
Scripture
in
this
point
is
so
cleer
,
that
by
no
shift
of
false
interpretation
it
can
be
avoided
,
the
impudence
of
any
fore-head
that
will
stand
against
this
evidence
,
is
confounded
.
[
a
](A65197-e43230-b)
a
Tract
.
1.
in
1.
Ep.
Ioan.
That
it
is
a
prodigious
blindnesse
not
to
see
which
is
the
true
Church
.
For
[
b
](A65197-e43270-b)
b
Aug.
l.
1.
cont.
Crescon
.
c.
33.
&
l.
13.
cont.
Faust
.
cap.
13.
God
would
have
his
Church
to
be
described
in
Scripture
without
any
ambiguity
,
as
clear
as
the
beams
of
the
Sun
,
that
the
controversie
about
the
true
Church
being
cleerly
decided
,
when
questions
about
particular
Doctrines
that
are
obscure
,
arise
;
we
may
fly
to
her
,
and
rest
in
her
judgement
;
and
that
this
visibility
is
a
manifest
sign
whereby
even
the
rude
and
ignorant
may
discern
the
true
Church
from
the
false
.
What
vanity
then
is
it
for
Protestants
,
not
being
able
to
clear
by
Scripture
the
cleerest
of
all
points
,
to
appeal
to
her
for
the
cleering
of
other
points
,
by
lesse
evident
places
?
CHAP.
XIV
.
Of
the
fourth
mark
of
the
true
Church
(
viz.
)
a
lawfull
succession
and
ordinary
vocation
and
mission
of
Pastors
;
And
that
it
is
ridiculous
to
affirme
,
that
Catholiques
and
Protestants
are
the
same
Church
.
§
.
1.
A
Fourth
mark
of
the
Church
is
personall
succession
of
Pastors
,
and
their
mission
by
ordinary
callings
;
which
is
alwaies
to
be
found
in
the
true
Church
,
as
is
foretold
by
the
Prophet
Esay
,
ch.
59.
v.
2.
My
spirit
which
is
upon
thee
,
and
the
words
which
I
have
put
into
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
from
henceforth
for
ever
.
And
the
Apostle
saith
of
our
Saviour
,
Ephes
.
4.11.12
.
that
he
appointed
Pastors
and
Teachers
in
the
Church
,
to
the
consummation
of
the
Saints
,
for
the
work
of
the
ministery
,
for
the
edifying
of
the
body
of
Christ
,
till
we
all
meet
in
the
unity
of
the
faith
.
And
this
charge
is
not
to
be
undertaken
by
usurpation
,
but
by
lawfull
calling
and
mission
;
as
the
Apostle
saith
,
Heb.
5.4
.
No
man
takes
to
himselfe
this
honour
,
but
he
that
is
called
of
God
,
as
Aron
was
,
to
wit
visibly
,
and
by
peculiar
consecration
.
And
againe
,
How
shall
they
preach
except
they
be
sent
?
Rom.
10.15
.
And
our
Saviour
saith
,
who
so
entreth
not
by
the
doore
into
the
sheepfold
,
but
climeth
another
way
,
is
a
thief
,
John
10.5
.
And
God
in
the
old
Testament
reproves
those
that
went
without
mission
,
saying
,
J
have
not
sent
these
Prophets
,
yet
they
ran
,
Jeremy
23.21
.
I
have
not
sent
them
,
saith
the
Lord
,
yet
they
prophecie
fasly
in
my
name
,
Jer.
27.15
.
And
this
is
a
note
of
the
Church
so
pertinent
,
that
S.
Augustine
(
Lib.
cont
.
Epist.
Fundament
.
c.
4.
)
saith
,
the
succession
of
Priests
,
from
the
very
Seat
of
Peter
the
Apostle
,
to
whom
the
Lord
commited
his
sheep
to
be
fed
,
even
to
the
present
Bishoprick
,
doth
hold
me
in
the
Church
.
And
Optatus
Milevitanus
reckons
all
the
Roman
Bishops
from
S.
Peter
to
Syricius
,
who
then
was
Pope
,
to
shew
that
the
Church
was
not
then
with
the
Donatists
,
who
by
like
succeson
could
not
ascend
up
to
the
Apostles
;
and
then
(
lib.
2.
cont.
Parmenianum
)
he
addes
,
Shew
you
the
originall
of
your
chaire
,
who
challenge
the
holy
Church
to
your selves
.
Now
that
this
mark
is
found
upon
the
Church
of
Rome
,
I
know
no
man
that
denies
.
But
the
Bishops
(
where
they
are
)
and
Ministers
of
Protestant
Churches
,
cannot
thus
derive
themselves
from
the
Apostles
.
The
Roman
Church
indeed
made
Luther
Priest
,
and
gave
him
Commission
to
preach
her
Doctrine
,
but
to
preach
against
her
Religion
,
who
gave
him
order
?
That
Commission
(
seeing
he
had
it
not
from
any
Church
)
he
had
either
from
himself
,
minting
a
Religion
out
of
his
owne
braine
,
coloured
with
abused
Scripture
,
which
he
then
proudly
pretended
to
know
better
than
all
the
Christian
world
beside
;
[
g
](A65197-e43870-b)
g
Tom
7.
Wittenberg
.
fo.
228
or
from
the
Devill
,
with
whom
he
conferred
,
and
to
whose
arguments
he
yeelded
,
as
himself
confesseth
.
Also
the
succession
of
the
English
Bishops
and
Ministers
was
interrupted
upon
their
pretended
Reformation
;
the
lawfull
Bishops
being
turned
out
,
and
others
preferred
to
their
place
,
by
the
temporall
authority
of
the
Kingdome
in
chief
;
which
had
no
power
to
choose
or
consecrate
Bishops
,
and
ordain
Priests
.
Or
if
they
were
at
first
consecrated
by
lawful
Bishops
of
the
Church
of
Rome
,
as
for
their
credit
they
pretend
,
yet
they
had
not
thereby
Commission
to
preach
their
new
Doctrine
differing
from
the
Church
of
Rome
,
nor
howsoever
is
their
succession
lawfull
;
for
in
a
lawfull
succession
,
it
is
required
that
the
former
Bishops
be
dead
,
or
lawfully
deposed
;
but
these
conditions
were
not
observed
in
Enland
,
the
Catholique
Bishops
being
violently
cast
out
,
by
the
Authority
of
Q.
Elizabeth
,
assuming
to
her self
the
title
of
head
of
the
Church
,
a
thing
never
arrogated
by
any
temporall
Prince
of
the
world
,
untill
her
Father
King
Henry
the
eight
gave
the
example
.
But
it
is
worth
the
observation
,
that
the
Bishops
and
Ministers
of
England
,
to
maintain
the
lawfulnesse
of
their
succession
,
do
affirm
,
that
they
were
consecrated
by
Catholique
Bishops
,
their
predecessors
,
which
while
they
do
not
prove
,
it
shewes
the
interruption
of
their
succession
,
and
while
they
affirm
,
it
shewes
that
they
believe
their
succession
and
calling
insufficient
,
unlesse
they
derive
it
from
the
Church
of
Rome
;
thereby
acknowledging
the
Church
of
Rome
the
true
Church
,
which
they
in
their
Doctrine
and
dependence
have
forsaken
;
and
there
can
be
no
reason
to
forsake
the
true
Church
upon
what
pretence
soever
.
For
the
errors
of
the
Church
of
Rome
are
but
supposed
,
and
their
Reformation
,
neither
is
but
supposed
,
they
being
infallibily
sure
of
nothing
,
since
they
hold
their
Church
may
erre
,
and
so
for
ought
ought
they
certainly
know
,
it
did
,
in
accu
-
and
forsaking
the
Church
of
Rome
,
and
in
their
own
imaginary
amendment
,
and
instead
of
Christ
have
chosen
Barrabas
.
And
what
can
be
more
inconsiderate
,
than
to
forsake
the
true
Church
(
by
their
own
confession
)
upon
pretences
,
of
whose
truth
they
are
(
by
their
own
confession
also
)
uncertain
.
For
he
that
confesseth
he
may
erre
,
in
that
wherin
he
may
erre
(
being
an
object
of
the
understanding
,
not
of
the
sense
)
cannot
be
sure
that
he
doth
not
erre
.
And
so
they
are
altogether
at
a
losse
,
and
a
ground
,
not
infallibly
,
no
nor
prudently
sure
of
the
least
tittle
they
affirm
.
They
cannot
be
infallibly
sure
,
because
they
may
erre
,
as
themselves
confesse
;
they
cannot
be
prudently
sure
,
seeing
there
is
a
hundred
voyces
and
judgements
of
men
for
the
Roman
Church
,
to
one
for
any
Protestant
Church
:
They
had
therefore
done
much
more
wisely
,
to
have
followed
the
admonition
of
S.
Paul
to
Timothy
,
DEPOSITUM
CUSTODI
,
keep
that
which
is
committed
to
thy
charge
,
1.
Tim.
6.20
.
and
what
is
that
,
saith
Vincentius
Lirinensis
?
He
answereth
,
(
Comomnit
.
advers.
haer.
c.
27.
)
It
is
that
which
thou
art
trusted
with
,
not
that
which
is
found
out
by
thee
:
that
which
thou
hast
received
,
not
which
thou
hast
devised
:
a
thing
not
of
wit
,
(
that
is
of
thine
own
fancy
)
but
of
learning
,
(
that
is
,
which
thou
hast
learnt
:
)
not
of
private
usurpation
,
but
of
publique
Tradition
:
a
thing
brought
to
thee
,
not
brought
forth
by
thee
;
wherein
thou
oughtest
to
be
,
not
the
Author
,
but
the
keeper
;
not
a
Master
,
but
a
Scholler
;
not
a
leader
,
but
a
follower
.
§
.
2.
As
for
their
assertion
,
who
say
,
that
Roman
Catholiques
and
Protestants
are
all
one
Church
,
it
is
both
false
&
foolish
.
False
it
is
,
because
the
differing
in
any
one
point
of
faith
proposed
by
the
Church
,
makes
one
party
not
to
be
of
the
true
Church
;
&
it
is
certain
,
that
the
Church
of
Rome
and
England
differ
in
many
.
Doth
not
the
Church
of
England
account
the
four
grand
Heretiques
,
who
were
condemned
in
the
first
four
Generall
Councells
,
to
be
out
of
the
Church
,
and
not
one
with
her
that
condemned
them
?
and
they
held
each
of
them
but
some
one
,
or
very
few
points
different
from
the
Church
of
Rome
.
So
that
either
they
must
confesse
themselves
also
,
not
to
be
one
with
the
Roman
Church
,
or
else
that
all
Hretiques
are
of
it
,
which
is
absurd
;
and
contrarie
to
the
mind
of
[
d
](A65197-e44480-b)
d
De
fide
&
Symbolo
.
c.
10.
S.
Augustine
,
who
saith
,
that
neither
Heretiques
nor
Schismatiques
are
of
the
Church
.
If
Protestants
say
,
that
they
that
were
condemned
in
those
Councells
did
indeed
hold
Heresies
,
and
so
were
not
the
Church
,
but
their
own
are
truths
and
amendments
of
the
Doctrine
of
the
Church
;
I
answer
,
so
did
those
Heretiques
also
say
,
yea
and
prove
it
by
Scriptures
and
Fathers
,
in
their
own
sense
,
and
did
believe
their
Doctrines
to
be
the
pure
Word
of
God
,
as
confidently
as
any
Protestants
in
the
world
do
theirs
;
who
cannot
say
more
for
themselves
than
they
did
,
and
they
were
(
some
of
them
)
as
numerous
and
as
learned
,
as
Protestants
are
;
nor
was
there
more
authority
against
them
than
against
the
Protestants
;
which
is
,
The
Catholique
Roman
Church
,
guided
by
the
Spirit
of
God
,
and
the
Word
of
God
written
&
unwritten
.
Moreover
they
were
the
parties
accused
,
so
are
the
Protestants
,
it
is
not
fit
therefore
that
they
should
be
the
Judges
.
If
they
say
,
that
they
also
accuse
the
Church
of
Rome
of
errors
,
and
therefore
it
is
not
fit
that
she
should
be
Judge
;
I
answer
,
some
body
must
,
if
ever
we
will
have
an
end
of
controversie
,
and
then
whether
the
whole
society
of
Christians
,
or
some
one
or
few
men
,
(
for
so
all
Heresies
began
,
and
so
did
the
Protestant
Religion
in
one
Luther
)
let
any
indifferent
man
judge
.
Moreover
,
God
hath
made
the
Church
the
Judge
,
saying
,
tell
the
Church
,
and
that
is
the
Church
of
Rome
,
as
those
Protestants
must
grant
,
who
say
,
they
are
one
with
it
,
and
that
it
was
the
Church
,
when
they
revolted
from
her
.
And
to
consider
the
matter
,
according
to
reason
,
seen
in
the
practise
of
all
societies
and
bodies
,
whether
Ecclesiasticalll
or
Civill
;
if
any
one
or
few
members
break
the
law
and
rule
of
the
whole
,
who
shall
judge
whether
it
be
well
or
ill
done
?
Surely
either
the
head
,
or
the
head
and
whole
representative
body
together
.
And
this
was
the
proceeding
against
Luther
and
the
Protestants
in
a
Generall
Councell
,
by
which
they
were
condemned
,
and
cast
out
of
the
Church
.
Which
judgement
if
it
be
not
sufficient
;
but
that
the
condemned
party
(
justifying
himself
by
his
own
bare
affirmation
,
or
interpretation
of
the
Law
,
according
to
his
own
particular
fancy
,
contrary
to
the
whole
body
,
whereof
he
is
or
was
a
member
)
may
be
admitted
,
what
Heretique
or
Rebell
will
ever
be
found
guilty
?
or
will
not
in
despite
of
all
mankind
,
be
accounted
a
true
Christian
,
and
loyall
subject
,
and
the
soundest
member
of
the
whole
body
?
Secondly
,
it
is
both
poore
,
and
absurd
for
Protestants
to
seeke
for
shelter
and
countenance
,
under
that
Church
which
they
have
abandoned
,
disgraced
,
and
cruelly
wounded
,
(
though
to
their
owne
destruction
;
)
thereby
also
abusively
perswading
many
people
to
keep
still
in
the
Protestant
Church
,
while
they
think
they
are
of
the
Roman
,
they
being
(
as
their
new
Masters
teach
them
)
both
but
one
Church
.
§
.
3.
But
Catholiques
,
whose
consent
it
is
very
fit
should
be
taken
in
this
matter
,
acknowledge
no
such
union
of
Churches
,
betwixt
themselves
and
Protestants
;
for
Catholiques
doe
not
allow
their
Ordination
,
and
Consecration
of
Bishops
,
and
Priests
for
good
,
which
appeares
,
in
that
if
a
Priest
of
the
Roman
Church
revolt
to
the
Protestant
party
,
he
is
allowed
by
them
to
be
a
lawfull
Priest
,
but
not
so
if
a
Protestant
Minister
returne
to
the
Roman
Church
.
Also
some
Protestants
grant
,
that
Roman
Catholiques
may
be
saved
in
their
Religion
,
but
Catholiques
doe
not
grant
the
like
to
Protestants
;
which
they
would
doe
surely
,
if
they
thought
they
were
all
one
Church
.
Besides
,
the
denying
to
communicate
with
each
other
,
is
a
proof
,
that
,
in
the
opinion
of
both
,
they
are
not
all
one
Church
.
And
whereas
Protestants
magnifie
their
own
charity
,
in
this
kind
conceit
of
theirs
,
and
accuse
Catholiques
of
the
want
therof
,
it
is
very
idle
;
for
the
controversie
about
the
meanes
of
salvation
,
and
the
Church
wherein
it
is
to
be
had
,
is
not
to
be
determined
by
the
judgement
of
charity
,
but
of
discretion
.
Catholiques
judge
no
particular
man
to
be
damned
,
because
they
know
not
the
operations
of
God
upon
his
soule
in
his
latest
minutes
;
but
they
judge
that
all
men
out
of
the
Roman
Catholique
Church
are
out
of
the
road
of
salvation
,
because
they
are
assured
thereof
by
the
word
of
God
.
And
if
to
grant
the
possibility
of
salvation
to
others
,
be
such
a
testimony
of
charity
,
as
they
conceive
;
then
surely
Origen
was
of
all
men
most
charitable
,
who
held
that
at
the
last
,
even
the
devills
themselves
should
be
saved
,
and
yet
I
find
no
man
agreeing
with
him
in
this
charitable
opinion
.
But
the
truth
is
,
(
as
I
conceive
)
that
Protestants
are
thus
kind
to
Catholiques
for
their
own
ends
;
which
are
,
to
provoke
Catholiques
to
shew
the
same
favour
to
them
,
that
so
they
may
have
the
better
security
in
their
way
,
by
the
concurrent
opinions
of
others
:
and
also
for
feare
,
lest
by
denying
salvation
to
the
Church
of
Rome
,
they
cut
off
the
hope
thereof
from
themselves
,
who
acknowledge
no
lawfull
ministry
,
by
consequence
no
Church
,
and
by
consequence
no
salvation
,
but
that
which
they
derive
from
the
Church
of
Rome
.
Which
seeing
they
do
indeed
want
,
they
are
neither
united
with
her
,
nor
can
justly
hope
for
salvation
without
her
.
CHAP.
XV.
Of
the
fifth
Mark
of
the
true
Church
(
viz.
)
Unity
in
doctrine
;
And
of
horrible
dissentions
among
Protestants
.
§
.
1.
A
Fifth
Mark
of
the
Church
is
unity
in
doctrine
:
of
which
it
is
said
by
S.
Paul
,
I
beseech
you
that
all
speak
one
thing
,
be
ye
knit
together
in
one
mind
,
and
one
judgement
;
1.
Cor.
1.10
.
endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
,
Ephes.
4.3
.
Continue
in
one
Spirit
and
one
mind
,
Philip.
1.27
.
of
one
accord
and
one
judgement
,
Philip
2.2
.
Thus
in
the
first
times
were
the
multitude
of
them
that
believed
of
one
heart
and
one
soule
,
Acts
4.32
.
Thus
our
Saviour
prayeth
(
and
no
doubt
was
heard
)
that
they
may
be
one
:
John
17.11
.
and
the
effect
of
that
prayer
,
we
see
in
the
Church
of
Rome
,
and
no
where
else
.
Thus
also
the
Holy
Ghost
describes
the
Church
of
Christ
,
saying
,
my
dove
is
one
,
Cant.
6.8
.
And
the
want
of
this
unity
is
so
improper
to
God
,
that
he
is
therefore
termed
,
the
God
,
not
of
dissention
,
but
of
peace
,
1
Cor.
14.33
.
And
it
is
such
an
assured
meanes
to
shorten
continuance
,
that
the
Scripture
saith
,
if
you
bite
and
devoure
one
another
,
take
heed
that
you
be
not
consumed
one
of
another
,
Galat.
5.15
.
and
that
a
kingdome
divided
against
it self
shall
perish
,
Luc.
11.17
.
And
by
the
want
of
this
mark
of
unity
,
did
the
antient
Fathers
discover
the
Heretiques
of
their
times
.
S.
Crysostome
saith
,
(
Op.
imperfect
.
in
Math.
Hom.
20.
)
All
infidells
that
are
under
the
devill
,
are
not
united
nor
hold
the
same
things
,
but
are
dispersed
by
divers
opinions
;
one
saith
so
,
and
another
so
,
&c.
in
the
same
manner
are
the
falshoods
of
Heretiques
,
who
never
hold
the
same
things
,
but
have
so
many
opinions
,
as
there
are
persons
.
To
the
same
purpose
speakes
Jrenaeus
,
Tertullian
,
and
others
,
(
Iren.
l.
1.
c.
5.
Tertull.
de
praesc
.
advers.
haer.
42.
)
And
this
unity
I
found
apparently
in
the
Church
of
Rome
;
and
the
contrary
as
apparent
amongst
Protestants
.
Thus
the
antient
writers
do
wonderfully
agree
in
all
matters
of
faith
;
so
also
do
all
the
decrees
of
all
lawfull
Councells
and
Popes
;
though
they
were
men
living
in
severall
ages
,
in
severall
countries
,
and
wrote
in
severall
languages
:
And
now
also
all
Catholiques
in
the
world
,
howsoever
otherwise
divided
by
country
,
language
,
particular
interest
,
civill
dissentions
,
or
war
,
yet
agree
exactly
in
all
points
of
faith
.
And
this
because
they
have
a
certaine
compasse
to
steere
by
,
to
wit
the
generall
Tradition
of
the
Church
,
and
the
decrees
of
Generall
Councells
,
who
they
have
reason
to
believe
,
doe
preserve
that
which
was
delivered
by
the
Apostles
;
and
if
any
doubt
arise
about
the
sense
of
Scripture
,
are
better
able
to
interpret
it
than
any
other
persons
;
to
which
therefore
they
doe
modestly
and
wisely
submit
their
judgements
.
But
no
such
agreement
was
ever
found
,
or
ever
can
bee
found
amongst
Protestants
,
or
any
sort
of
Heretiques
.
S.
Irenaeus
(
lib.
1.
cap.
21.
)
saith
of
Simon
Magus
his
Heresie
,
that
it
was
divided
into
severall
sects
.
S.
Augustine
of
the
Donatists
,
(
lib.
1.
de
Bapt.
c.
6.
)
that
in
his
time
it
was
cut
into
small
threds
.
And
particularly
the
same
is
happened
to
Protestants
,
who
soon
after
their
separation
from
the
Church
of
Rome
,
were
divided
amongst
themselves
,
and
have
ever
since
so
continued
,
multiplying
daily
in
their
divisions
;
insomuch
that
even
in
the
one
Kingdome
of
England
,
and
even
in
the
one
City
of
London
,
there
are
very
many
:
And
in
many
particular
houses
there
are
some
different
Sects
of
Religion
,
each
pretending
to
be
the
true
Protestant
,
and
denying
that
title
to
the
other
.
Nor
is
there
any
meanes
to
reconcile
their
differences
,
but
they
are
rather
likely
to
grow
more
,
and
greater
,
as
wee
see
at
this
day
.
For
no
Sect
will
acknowledge
another
its
superiour
in
matter
of
Religion
,
nor
stand
to
its
judgment
,
except
it
be
by
force
;
no
not
any
one
particular
person
thinks
himself
obliged
to
submit
to
the
whole
world
;
therefore
they
use
to
say
,
that
they
will
not
pin
their
faith
upon
another
mans
sleeve
,
;
but
all
pretend
to
be
guided
by
the
Word
of
God
,
which
each
one
will
interpret
for
himselfe
,
and
accuse
all
others
of
error
so
far
as
they
dissent
from
him
.
And
though
Sects
and
Heresies
do
first
arise
out
of
the
Catholique
Church
,
as
the
Apostle
saith
,
There
must
be
Heresies
;
1
Cor.
11.19
.
yet
the
Church
doth
not
lose
her
unity
hereby
;
because
she
having
a
certain
Touch-stone
whereby
to
try
them
,
namely
,
the
judgement
of
the
Church
;
if
they
will
not
submit
to
that
,
they
are
excommunicated
,
and
by
judiciall
sentence
cut
off
from
that
body
,
from
which
they
first
cut
themselves
by
mis-belief
;
as
the
Apostle
saith
,
an
hereticall
man
after
the
first
and
second
admonition
avoid
,
Tit.
3.10
.
whereby
they
preserve
the
rest
of
the
body
intire
,
and
at
unity
within
it self
.
So
that
the
Heresies
do
not
arise
from
the
Doctrine
of
the
Church
,
but
from
the
malice
of
the
Devill
.
But
amongst
Protestants
the
liberty
of
reading
and
interpreting
Scripture
,
and
the
examining
and
judging
the
Preachers
Doctrine
thereby
,
being
given
to
every
silly
soul
,
(
as
Doctor
Bilson
saith
,
[
c
](A65197-e45990-b)
c
True
difference
,
part
.
2.
p.
353.
The
people
(
are
)
discerners
and
judges
of
that
which
is
taught
,
as
with
good
reason
they
ought
;
for
it
was
upon
this
ground
that
they
first
separated
from
the
Church
of
Rome
,
undertaking
to
be
judges
of
her
Doctrine
;
and
if
the
present
Clergie
should
not
continue
this
liberty
to
the
people
against
themselves
,
who
are
no
more
infallible
than
the
other
,
nor
can
pretend
to
it
;
they
would
play
very
foule
play
with
the
people
,
and
(
instead
of
giving
them
liberty
of
conscience
,
which
they
promised
,
only
translate
them
from
one
Tyrant
over
their
consciences
(
so
they
called
the
Church
of
Rome
)
to
another
the
Church
of
England
)
there
must
needs
arise
varieties
of
Sects
in
Religion
,
according
to
the
various
conceipt
and
apprehension
of
people
,
even
out
of
the
very
nature
of
this
their
Doctrine
,
which
is
the
ground-work
for
all
the
rest
;
and
is
the
most
exercised
in
those
who
are
most
conversant
in
the
reading
of
Scriptures
,
to
wit
,
the
Puritans
and
Sectaries
.
And
in
the
many
differences
that
are
amongst
them
,
they
call
no
Generall
Councells
,
nor
indeed
can
they
,
by
way
of
authority
,
no
Sect
acknowledging
it self
subject
to
anothers
Jurisdiction
,
if
it
be
under
another
temporall
Governour
;
but
constitutes
a
Church
by
it selfe
absolute
,
and
independent
.
And
in
the
variety
of
Sects
in
any
one
Kingdome
or
Government
,
neither
party
believing
it self
justly
subject
to
another
in
matter
of
conscience
;
But
supposing
themselves
alwayes
in
the
truth
,
they
think
they
are
bound
to
maintain
that
truth
,
with
the
hazzard
of
their
lives
,
and
to
oppose
their
lawfull
Soveraignes
in
the
defence
thereof
;
and
whensoever
they
have
power
they
put
it
in
execution
,
and
turn
Rebells
for
Gods
sake
;
As
we
see
many
have
done
heretofore
,
and
the
English
are
(
many
of
them
)
now
in
the
accursed
act
.
Nor
can
the
men
,
under
whose
conduct
the
people
do
this
,
hope
for
more
calme
obedience
from
them
,
longer
than
by
force
they
are
subdued
to
it
,
unlesse
they
give
them
that
in
possession
,
which
now
they
have
in
hope
,
and
for
which
they
have
all
been
united
in
their
service
,
to
wit
,
Liberty
of
Conscience
to
every
particular
person
,
to
be
of
what
Religion
soever
he
shall
make
to
himself
out
of
the
Bible
,
free
,
&
independent
on
the
jurisdiction
of
any
other
.
And
with
very
good
reason
,
for
seeing
they
have
all
shaken
off
Christs
yoke
,
why
should
any
man
put
a
yoke
upon
another
mans
conscience
,
and
oblige
him
to
believe
,
or
do
,
or
suffer
that
which
is
against
his
Word
of
God
?
Thus
,
as
their
Religion
is
divisible
according
to
their
severall
senses
of
the
Scripture
,
so
Kingdomes
are
divisible
according
to
their
Religions
:
So
that
there
must
still
be
division
,
either
in
Religion
,
or
in
War
for
the
defence
thereof
.
Yea
so
accurately
doth
Heresie
teach
to
run
division
,
that
it
is
meerly
by
accident
that
any
two
Protestants
are
of
the
same
Religion
in
any
one
point
;
for
seeing
they
do
not
oblige
themselves
to
agree
in
any
one
Principle
,
but
only
the
letter
of
the
Scripture
,
and
refer
the
interpretation
to
themselves
,
(
as
Chillingworth
(
Preface
fine
)
saith
,
Let
all
men
believe
the
Scripture
,
and
that
only
,
&
indeavour
to
believe
it
in
the
true
sense
,
and
require
no
more
of
others
,
)
it
is
but
by
the
constitution
of
their
brains
,
and
the
grain
of
their
fancie
running
the
same
way
,
that
brings
any
two
of
them
to
an
union
in
the
same
belief
,
concerning
any
point
of
Religion
;
which
constitution
,
as
it
was
accidentall
in
their
generation
,
so
it
is
daily
changeable
by
age
,
education
,
and
many
other
occurrences
;
and
so
also
as
uncertain
for
the
future
,
as
accidentall
at
the
present
.
Thus
all
tends
,
to
division
amongst
them
,
through
the
nature
of
their
doctrines
and
the
method
of
knowing
and
preserving
them
.
And
this
division
of
theirs
in
doctrine
and
opinion
,
is
the
reason
,
why
when
I
mention
the
belief
of
Protestants
,
I
usually
say
,
some
Protestants
,
because
they
are
not
all
of
a
mind
,
scarce
in
any
one
point
,
wherein
they
differ
from
Catholiques
.
And
some
of
them
are
so
silly
as
to
think
,
that
if
they
themselves
doe
not
believe
such
a
point
,
no
Protestant
else
doth
,
supposing
all
Protestancy
included
in
their
owne
brests
;
which
indeed
is
nothing
so
:
only
they
have
reason
,
according
to
their
principles
,
to
believe
(
as
they
do
)
that
that
which
every
particular
man
holds
,
is
the
true
Protestancy
,
and
ought
to
be
a
rule
to
all
the
world
beside
.
§
.
2.
The
Catholique
Roman
Church
hath
in
it
the
propriety
of
heat
,
and
doth
congregare
homogenea
,
gather
together
things
of
the
same
kind
,
and
disgregare
heterogenea
,
separate
things
that
are
of
different
natures
;
casting
out
of
her
Communion
all
sorts
of
Heretiques
.
And
on
the
contrary
the
Protestant
Religion
hath
the
property
of
cold
,
which
is
congregare
heterogenea
,
to
gather
together
things
of
different
natures
,
enfoulding
under
her
name
a
miscellane
of
Religions
,
freezing
them
altogether
,
and
withall
making
them
so
brittle
,
that
every
chance
breakes
them
into
smaller
sects
and
sub-divisions
,
which
in
the
end
will
be
the
destruction
of
the
whole
,
as
it
hath
been
of
all
foregoing
heresies
.
And
this
truth
Sir
Edwin
Sandys
,
a
learned
Protestant
(
In
his
Relation
of
Religion
of
the
Western
parts
)
confesseth
,
saying
,
The
Papists
have
the
Pope
,
as
a
common
father
,
adviser
,
and
conductor
,
to
reconcile
their
jarres
,
to
decide
their
differences
,
to
draw
their
Religion
by
consent
of
Councells
unto
unity
,
&c.
whereas
on
the
other
side
,
Protestants
are
like
severed
or
rather
scattered
troupes
,
each
drawing
adverse
way
,
without
any
meanes
to
pacifie
their
quarrells
,
no
Patriarch
one
or
more
,
to
have
a
common
superintendency
or
care
of
their
Churches
,
for
correspondency
and
unity
:
no
ordinary
way
to
assemble
a
generall
Councell
on
their
part
,
the
only
hope
remaining
ever
to
asswage
their
contentions
.
Of
which
seeing
there
is
no
hope
,
the
sword
must
be
the
Umpire
.
Which
if
it
should
in
England
prevaile
on
the
Puritane
or
Roundheads
side
,
as
they
now
stile
them
,
(
which
God
forbid
)
I
think
I
may
without
rashnesse
say
,
that
it
falls
out
by
the
just
judgement
of
God
,
that
they
that
cast
out
the
Catholique
Religion
and
Catholique
Bishops
their
predecessors
,
upon
pretence
of
the
Reformation
of
Errors
,
which
they
discovered
(
as
they
said
)
by
the
pure
word
of
God
,
are
upon
the
same
pretences
cast
out
themselves
,
and
are
forced
to
say
with
Adonibezek
in
the
first
of
the
book
of
Judges
,
As
I
have
done
,
so
God
hath
rewarded
me
.
So
true
a
rule
it
is
,
that
he
that
practises
disobedience
to
his
superiours
,
teaches
it
to
his
inferiours
.
§
.
3.
But
the
Protestants
say
that
they
do
not
differ
from
one
another
in
fundamentalls
,
no
not
from
the
Catholiques
,
so
much
at
unity
with
all
the
world
do
they
professe
to
be
.
The
impertinency
of
their
distinction
of
fundamentalls
and
unfundamentalls
I
have
before
discovered
;
and
little
reason
have
they
to
use
it
in
this
case
.
For
to
my
apprehension
all
their
differences
are
in
fundamentalls
,
yea
all
that
they
believe
they
account
fundamentall
:
For
the
Church
of
England
saith
in
her
sixth
Article
,
That
whatsoever
is
not
read
in
Scripture
,
nor
may
be
proved
thereby
,
is
not
to
be
required
of
any
ma
that
it
should
be
believed
as
an
Article
of
Faith
,
or
be
thought
requisite
or
necessary
to
salvation
:
&
as
nothing
but
what
may
be
proved
by
the
Scripture
,
is
by
her
accounted
necessary
to
salvation
,
which
is
the
same
with
fundamentall
;
so
I
suppose
that
all
that
can
be
proved
by
the
Scripture
is
necessary
to
salvation
,
even
in
their
own
opinion
;
for
I
think
they
will
not
say
,
but
that
it
is
necessary
and
fundamentall
to
believe
God
,
in
all
that
he
saith
,
whether
the
matter
be
great
or
small
;
now
Protestants
professing
to
believe
nothing
necessarily
,
but
what
may
be
proved
by
the
Scripture
,
and
their
differences
being
in
the
things
which
they
believe
,
it
followes
,
that
their
differences
are
in
things
,
which
are
proved
by
Scripture
,
that
are
the
pure
Word
of
God
,
and
the
meaning
of
the
Holy
Ghost
,
(
as
they
use
to
speak
)
and
therefore
must
needs
be
(
in
the
severall
opinions
of
them
that
hold
them
)
fundamentall
,
and
necessary
to
salvation
.
To
instance
in
some
particulars
of
their
disagreement
;
(
for
to
speak
of
all
,
were
to
enter
into
a
Labyrinth
)
First
concerning
Scripture
it selfe
,
I
think
they
will
grant
it
is
a
fundamentall
point
,
I
am
sure
,
their
learned
Hooker
doth
so
,
(
Eccles.
Pol.
lib.
1.
sect.
14.
)
who
saith
,
Of
things
necessary
the
very
chief
is
to
know
what
books
we
are
bound
to
esteem
holy
,
and
as
sure
I
am
that
in
this
there
is
great
disagreement
;
for
the
Lutherans
)
do
deny
(
besides
those
books
of
the
Old
Testament
which
the
Calvinists
also
deny
)
[
*
](A65197-e46710-b)
*
Ch●mnit
.
exam.
conc
.
Trid.
part
.
1.
pag.
55.
also
Enchyrid
.
p.
63.
the
second
Epistle
of
S.
Peter
,
the
second
and
third
Epistle
of
S.
John
,
the
Epistle
to
the
Hebrewes
,
of
S.
James
,
of
S.
Jude
,
and
the
Revelation
;
all
which
the
Calvinists
and
the
Church
of
England
do
undoubtedly
believe
to
be
the
Word
of
God
.
And
if
they
disagree
about
their
prime
Principle
,
how
can
agreement
be
expected
in
the
things
that
they
derive
from
thence
?
Secondly
concerning
their
translation
of
Scriptures
,
in
the
truth
whereof
consists
the
truth
of
Gods
Word
,
to
those
that
understand
it
not
,
but
as
it
is
translated
;
very
great
are
the
disagreements
,
and
bitter
the
reprehensions
between
Luther
and
Zuinglius
,
between
Calvin
and
Molineus
,
between
Beza
and
Castalio
,
between
legall
Protestants
,
and
Puritans
of
England
,
each
party
condemning
the
others
translation
.
I
will
instance
chiefly
in
the
English
.
The
Ministers
of
Lincoln
Diocesse
,
in
a
book
delivered
to
King
James
,
being
an
abridgement
of
their
grievances
,
say
(
pag.
11.13.14
.
)
that
the
English
translation
of
the
Bible
is
,
a
translation
that
takes
away
from
the
text
,
that
addes
to
the
text
,
and
that
sometimes
,
to
the
changing
or
obscuring
the
meaning
of
the
holy
Ghost
.
And
Broughton
the
great
Linguist
,
in
his
Advertisement
of
Corruptions
,
tels
the
Bishops
,
that
their
publique
translations
of
Scripture
into
English
,
is
such
,
as
that
it
perverts
the
text
of
the
old
Testament
in
848
places
,
and
that
it
causeth
millions
of
millions
to
reject
the
new
Testament
,
and
to
run
into
eternall
flames
.
And
yet
the
translators
of
the
Bible
,
and
the
Bishops
were
of
another
mind
;
or
else
surely
they
would
not
have
commended
it
to
the
use
of
the
people
.
And
what
a
wofull
condition
were
the
people
in
,
who
must
be
guided
by
such
a
Bible
,
in
which
either
there
was
certaine
falshood
,
or
they
were
not
certaine
that
it
was
the
truth
.
Secondly
the
Reall
presence
of
Christs
body
in
the
Eucharist
by
consubstantiation
,
and
to
the
bodily
mouth
of
the
receiver
,
is
affirmed
by
the
Lutherans
,
but
denyed
by
the
Calvinists
.
Thirdly
that
Christ
descended
into
Hell
,
which
is
an
article
of
the
Creed
,
is
affirmed
by
Hill
in
a
Treatise
of
that
subject
,
by
Nowell
,
and
by
many
Protestants
,
but
is
denyed
by
Carleil
,
in
a
book
written
to
that
purpose
,
and
commonly
by
all
Puritans
.
Fourthly
Evangelicall
Councells
are
affirmed
by
Hooker
,
(
Eccles.
Pol.
l.
3.
sect.
8.
p.
140.
)
but
are
denyed
by
Perkins
(
Reformed
Cath.
p.
241.
)
and
most
of
the
Church
of
England
.
Fiftly
concerning
the
head
of
the
Church
,
or
the
supreame
governour
in
causes
Ecclesiasticall
(
which
one
would
think
a
fundamentall
matter
)
the
Church
of
England
holds
that
the
King
,
or
Queen
(
when
the
Kingdome
is
governed
by
a
Woman
)
is
the
head
thereof
;
but
the
Church
of
Helvetia
saith
,
[
f
](A65197-e47270-b)
f
Harmony
of
Consess
p.
308.
&
forward
.
we
acknowledge
no
other
head
of
the
Church
but
Christ
,
and
that
he
hath
no
deputy
on
earth
;
and
many
there
are
in
England
of
the
same
opinion
,
who
are
not
afraid
to
say
so
now
,
though
it
be
by
law
a
capitall
offence
.
Sixtly
the
government
of
the
Church
by
Bishops
,
one
would
think
were
a
fundamentall
point
,
for
it
is
affirmed
to
be
jure
divino
,
by
divine
law
,
by
many
Protestants
in
England
;
and
particularly
Bishop
Hall
wrote
a
book
(
a
few
yeares
since
)
to
that
purpose
;
and
yet
this
is
denyed
by
a
great
party
in
England
,
as
the
Bishops
by
woefull
experience
do
know
.
A
hundred
other
differences
might
be
named
,
in
the
maintenance
whereof
books
have
been
written
one
against
another
,
one
side
holding
with
the
Catholiques
;
so
that
there
is
scarce
any
point
of
Catholique
doctrine
,
but
is
maintained
by
some
or
other
Protestants
,
&
amongst
them
all
,
almost
the
whole
Catholique
doctrine
:
If
therefore
they
differ
from
the
Church
of
Rome
,
they
differ
from
one
another
.
And
that
their
differences
are
not
light
,
but
about
most
important
matters
(
in
their
own
opinions
,
being
about
matters
(
as
they
conceive
)
revealed
in
the
word
of
God
,
to
which
all
men
are
bound
to
adhere
,
)
even
their
persuit
of
those
differences
doth
plainly
demonstrate
;
which
stretcheth
to
the
[
g
](A65197-e47450-b)
g
Luth.
con
.
art.
Louan
.
Thes.
27.
condemning
of
one
another
for
Heretiques
,
[
h
](A65197-e47480-b)
h
Osiander
●pit
.
Eccl.
hist.
cont
.
16
par.
altera
p.
805.
and
banishing
each
other
from
their
severall
territories
,
[
i
](A65197-e47510-b)
i
Hospi
.
hist.
Sacrament
.
par.
alt
fol.
393.
395.
397.
398.
forbidding
the
reading
of
each
others
books
,
imprisoning
of
their
persons
;
and
finally
breaking
into
open
Arms
one
against
another
:
&
are
not
al
these
tragical
particulars
(
to
our
infinite
grief
)
now
acted
on
the
stage
of
England
?
&
the
chief
pretence
is
Religion
.
And
surely
they
are
guilty
of
extreme
folly
,
that
will
fight
,
to
the
fundamentall
overthrow
of
themselves
&
families
(
&
for
ought
they
know
,
of
the
whole
Kingdome
)
for
matters
which
they
hold
not-fundamentall
.
§
.
4.
But
the
Protestants
think
to
wipe
off
this
staine
of
disagreement
by
retorting
it
upon
the
Catholiques
,
accusing
them
of
as
great
disagreement
,
as
is
amongst
themselves
,
which
when
I
considered
,
I
found
altogether
impertinent
.
For
amongst
Catholiques
there
are
two
sorts
of
points
,
some
defined
by
the
Church
in
a
Generall
Councell
,
and
so
infallibly
certain
;
others
not
defined
;
In
the
former
they
all
exactly
agree
,
in
the
later
each
man
follows
the
direction
of
his
particular
reason
.
Like
to
this
,
there
are
amongst
Protestants
certaine
Articles
(
as
they
call
them
)
which
are
agreed
upon
in
each
severall
dominion
of
Protestants
,
which
are
set
down
in
their
Harmony
of
confessions
;
concerning
which
,
first
it
is
to
be
noted
,
that
there
is
great
disagreement
in
generall
betwixt
their
Churches
,
they
never
meeting
all
together
in
any
one
Councell
to
determine
any
one
thing
;
so
that
they
are
not
united
in
any
one
point
by
consent
.
Then
in
particular
dominions
the
decrees
that
they
publish
are
not
firmely
believed
by
all
under
those
dominions
,
but
are
accounted
as
directions
only
,
not
obligations
;
Therefore
in
England
many
both
of
the
people
and
Clergie
also
,
doe
deny
,
some
one
,
some
another
particular
,
according
to
their
pleasure
;
and
yet
the
Generall
Church
of
Protestants
,
and
the
particular
of
England
,
doth
suffer
men
,
teaching
and
professing
contrary
doctrines
,
as
points
of
faith
,
to
abide
in
her
communion
,
and
passe
under
the
name
of
Protestants
.
And
seeing
that
of
contrary
doctrines
one
side
must
needs
be
false
,
while
the
Protestant
Church
permits
both
sides
to
be
preached
,
as
matter
of
faith
,
and
the
Word
of
God
,
she
knowingly
suffers
the
profession
of
false
doctrine
,
and
so
is
the
mother
of
falshood
,
as
much
as
truth
,
and
therefore
cannot
be
the
true
Church
.
The
Church
of
Rome
doth
not
so
,
but
if
any
preach
or
professe
contrary
to
that
which
is
decreed
,
she
shuts
them
out
of
her
Communion
,
and
disinherits
them
of
the
title
of
Catholique
.
As
for
other
points
,
which
are
without
the
compasse
of
her
decrees
(
wherein
there
is
a
mighty
latitude
according
to
the
extent
of
mens
reasons
)
she
permits
every
man
to
hold
,
as
his
particular
understanding
shall
direct
him
.
The
Puritanes
will
have
all
governed
by
the
written
word
of
God
;
The
Chillingworthians
will
have
all
guided
by
particular
reason
,
and
both
sorts
differ
amongst
themselves
.
The
Church
of
Rome
more
wisely
in
matters
of
faith
and
Religion
is
directed
by
the
Word
of
God
,
either
written
,
or
unwritten
,
and
therein
her
children
never
differ
;
or
if
they
do
,
are
renounced
;
In
Schoole
points
and
things
undefined
her
children
are
guided
by
their
particular
reason
;
and
herein
they
do
and
may
differ
,
yet
without
disunion
,
as
well
as
in
points
of
Philosophie
:
For
,
Schoole
points
are
not
points
of
Religion
properly
;
religion
being
derived
à
RELIGANDO
,
from
binding
;
but
in
School
points
men
are
not
bound
to
the
belief
of
either
side
,
but
have
free
liberty
to
hold
,
or
change
,
as
they
think
they
have
cause
,
untill
it
be
otherwise
determined
by
a
Councell
.
And
this
may
be
done
,
without
the
just
imputation
of
division
,
as
S.
Augustine
(
De
Bapt.
cont.
Donat.
l.
1.
c.
18.
&
l.
2.
c.
4.
)
saith
,
Divers
men
be
of
divers
judgements
,
without
breach
of
peace
,
untill
a
generall
Councell
allow
some
one
part
for
pure
and
cleer
.
Thus
doth
he
excuse
S.
Cyprians
disagreement
and
error
concerning
the
baptizing
of
such
as
were
baptized
by
Heretiques
,
saying
,
that
himselfe
durst
not
have
condemned
the
same
,
unlesse
I
had
been
strengthened
with
the
most
agreable
authority
of
the
Catholique
Church
,
to
which
Cyprian
himselfe
no
doubt
would
have
yeelded
,
if
at
that
time
the
truth
of
the
question
had
been
made
cleer
and
manifest
by
a
generall
Councell
.
Which
some
refusing
to
doe
,
after
that
that
opinion
of
Cyprians
was
by
a
Councell
condemned
;
to
shew
the
difference
of
holding
against
a
point
defined
,
and
not
defined
,
Vincentius
Lyrinensis
chap.
9.
thus
breakes
out
,
O
admirable
change
,
the
authors
of
one self
opinion
,
are
called
Catholiques
,
and
the
followers
of
it
heretiques
!
Secondly
there
is
in
doctrines
a
difference
between
the
conclusion
or
point
of
faith
it selfe
,
and
the
reason
or
manner
thereof
;
in
the
former
of
these
,
unity
is
required
,
and
is
performed
most
axactly
amongst
Catholiques
;
but
in
the
later
(
which
concernes
but
the
reason
of
that
conclusion
,
which
reason
is
for
the
most
part
reduced
to
some
Scholasticall
subtilty
)
learned
men
have
in
all
ages
,
and
may
(
without
breach
of
unity
)
maintaine
their
difference
.
For
although
all
men
be
bound
to
the
decree'd
point
of
faith
,
yet
they
are
not
so
,
to
the
reason
and
manner
thereof
,
unlesse
the
same
also
be
defined
by
the
Church
.
And
hereby
are
answered
all
the
objections
of
Protestants
concerning
the
disagreement
of
Catholiques
,
as
of
the
Thomists
and
Scotists
concerning
the
Conception
of
our
Blessed
Lady
;
of
the
Dominicans
and
Jesuites
about
the
concurrence
of
Grace
and
Freewill
,
with
such
like
,
in
which
the
Church
hath
not
yet
interposed
her
Decree
.
And
some
Protestants
affirm
(
out
of
their
profound
politicall
insight
)
that
she
never
will
;
and
that
because
(
forsooth
)
she
dares
not
;
out
of
fear
to
displease
so
mighty
a
party
,
as
each
opinion
hath
.
And
yet
they
know
,
that
the
Church
was
not
afraid
to
decree
against
the
opinions
of
Luther
and
his
brood
,
notwithstanding
she
lost
some
Kings
,
and
much
people
thereby
;
but
the
losse
was
not
only
hers
,
but
theirs
much
more
;
she
lost
some
incurable
members
,
but
they
lost
themselves
.
And
doubtlesse
when
she
sees
it
meet
to
determine
any
of
the
controversies
amongst
the
learned
,
shee
will
doe
it
without
any
fear
,
but
of
God
.
In
the
mean
time
we
see
that
their
differences
of
opinions
breed
no
more
disturbance
in
the
Church
,
nor
rancor
amongst
themselves
,
than
their
different
colours
and
shapes
of
apparrell
.
Brotherly
charity
is
not
violated
amongst
them
:
they
will
all
goe
to
the
same
Church
,
they
will
communicate
together
,
and
confesse
to
one
another
;
nor
is
there
any
of
them
but
if
he
be
asked
,
will
say
,
that
he
will
stand
to
a
Generall
Councell
in
any
of
the
points
of
difference
amongst
them
,
and
submit
his
judgement
to
hers
.
But
Protestants
have
no
Councells
,
nor
any
authority
to
call
a
Councell
out
of
the
extent
of
their
temporall
dominions
;
the
Articles
of
Religion
which
they
have
agreed
upon
apart
,
are
very
different
one
from
another
,
as
may
be
seen
in
their
Harmony
of
Confessions
;
nor
in
the
same
Dominion
will
they
stand
to
any
determination
of
Convocation
,
Synod
,
or
Assembly
,
further
than
it
decrees
according
to
the
Word
of
God
,
of
which
every
one
will
be
a
judge
for
himfelfe
.
And
in
the
mean
time
they
violate
brotherly
charity
,
make
schisms
and
separations
one
from
another
,
refuse
to
goe
to
Church
,
or
communicate
together
,
and
in
defence
of
their
differences
,
wage
war
one
against
another
.
So
that
their
Harmony
of
Confessions
may
more
truly
be
called
the
confusion
of
Confessions
;
and
their
Churches
,
the
tumults
of
Religion
.
The
greatest
unity
they
have
is
not
in
believing
,
but
in
not
believing
;
(
though
therein
they
are
not
exact
,
as
I
have
shewed
before
:
)
their
faith
(
as
they
call
it
)
being
for
the
most
part
negative
,
consisting
in
denying
what
Catholiques
affirme
;
as
denying
and
not
believing
the
infallibility
of
the
Church
,
the
Reall
Corporall
presence
,
seven
Sacraments
,
Invocation
of
Saints
,
Purgatory
and
Prayer
for
the
dead
,
with
many
other
,
abating
their
positive
faith
almost
to
nothing
:
now
not-believing
is
not
believing
;
and
their
profession
and
union
in
the
most
,
is
not
of
faith
,
but
of
infidelity
.
And
for
their
positive
belief
,
I
think
it
consists
in
two
Articles
only
,
That
there
is
a
God
,
and
that
Jesus
Christ
died
for
the
sinnes
of
the
world
;
and
whosoever
affirmes
more
than
this
,
it
will
be
no
hard
matter
to
find
some
other
Protestants
that
will
deny
it
:
what
union
then
is
there
amongst
them
,
but
that
which
was
betwixt
Symeon
and
Levi
,
to
be
brethren
in
evill
?
and
in
writing
the
Articles
of
their
Religion
,
as
Draco
did
his
lawes
,
in
blood
?
For
what
nation
is
there
,
where
the
Protestant
Religion
hath
settled
her
foot
,
where
they
did
not
in
the
setling
thereof
fill
their
hands
with
blood
?
And
by
Rebellion
and
unutterable
cruelties
propagate
(
as
they
thought
)
the
Gospell
of
peace
?
The
Kingdome
of
England
only
excepted
,
where
the
change
was
made
by
the
Princes
.
Which
change
not
having
gon
far
enough
from
the
Catholique
Roman
Religion
,
the
people
,
having
got
the
sword
into
their
hands
,
doe
now
attempt
(
according
to
the
patern
of
all
their
fellow
Protestants
)
to
make
a
second
Reformation
,
with
such
witty
Rebellion
and
cruelty
(
the
only
things
wherin
they
did
ever
excercise
any
wit
)
that
as
no
posterity
wil
be
able
to
imitate
,
so
no
posterity
will
keep
it
silent
;
but
blazon
it
throughout
the
world
,
to
their
eternall
infamy
;
when
the
Religion
,
their
Idoll
,
to
whom
they
sacrifice
all
this
humane
blood
shall
be
sunk
(
from
whence
it
came
)
to
hell
.
CHAP.
XVI
.
Of
the
sixth
Mark
of
the
true
Church
(
viz.
)
Miracles
;
And
that
there
are
no
true
Miracles
among
Protestants
.
§
.
1.
ANother
mark
of
the
Church
is
Miracles
;
of
which
our
Saviour
saith
,
John
14.10
.
He
that
believes
in
me
,
the
works
that
I
doe
he
shall
do
,
and
greater
;
of
which
words
,
the
marginall
notes
of
the
English
Bibles
printed
Anno
1576.
say
,
This
is
referred
to
the
whole
Body
of
the
Church
,
in
whom
this
vertue
doth
shine
for
ever
.
And
againe
Christ
saith
,
Mar.
16.17.18
.
These
signes
shall
follow
them
that
believe
;
in
my
name
they
shall
cast
out
devills
,
they
shall
speak
with
new
tongues
;
they
shall
take
up
serpents
,
and
if
they
drink
any
deadly
thing
it
shall
not
hurt
them
;
they
shall
lay
hands
on
the
sick
,
and
they
shall
recover
.
In
so
much
that
S.
Augustine
(
Cont.
Ep.
Fund
.
c.
4.
)
reckons
this
(
amongst
many
things
forementioned
)
that
holds
him
in
the
Churches
bosome
,
saying
,
The
consent
of
people
and
nations
retaines
me
:
the
authority
begun
by
Miracles
,
nourished
by
hope
,
increased
by
charity
,
confirmed
by
antiquity
,
retaines
me
:
the
succession
of
Prelates
since
the
Sea
of
Peter
(
to
whom
our
Lord
consigned
the
feeding
of
his
sheep
after
his
resurrection
)
to
the
present
Bishops
Sea
,
retaines
me
;
&
finally
the
very
name
of
Catholique
retains
me
,
which
not
without
cause
,
this
Church
alone
,
amongst
so
many
&
so
great
heresies
,
hath
so
maintained
;
as
when
a
stranger
asks
where
they
assemble
to
communicate
in
the
Catholique
Church
,
there
is
no
heretique
that
dares
shew
him
his
own
Temple
,
or
his
own
house
.
§
.
2.
Now
concerning
Miracles
,
the
Protestants
say
that
they
are
ceased
,
and
it
is
true
;
to
wit
,
amongst
them
,
since
they
ceased
to
be
members
of
the
true
Church
;
and
is
therefore
a
signe
that
they
have
ceased
to
be
so
.
For
this
promise
hath
no
limitation
of
time
,
but
is
to
continue
for
ever
in
the
Church
.
Nor
do
they
prove
the
contrary
by
Scripture
;
and
if
they
cannot
prove
it
by
Scripture
,
according
to
their
own
principles
,
they
are
not
to
be
believed
.
And
whereas
some
do
alledge
Fathers
and
Schoolmen
to
prove
that
Miracles
are
ceased
,
they
ought
to
distinguish
,
and
to
know
that
there
are
two
manners
of
being
of
Miracles
,
to
wit
,
ordinary
and
extraordinary
;
concerning
which
three
things
are
affirmed
.
First
that
in
the
Primitive
Church
Miracles
were
absolutly
necessary
for
the
planting
of
the
Gospell
in
the
world
;
John
.
5.36
.
Acts
4.29.30
.
and
then
the
gift
of
Miracles
was
ordinarily
annexed
to
the
ministry
of
preaching
;
so
that
most
Christians
commonly
had
that
gift
in
one
kind
or
other
,
1
Cor.
12.28
.
Acts
8.17
.
Secondly
that
since
the
planting
of
the
Gospell
by
12.
fishermen
,
which
was
the
Miracle
of
Miracles
,
no
further
Miracle
is
absolutely
necessary
for
men
to
whom
this
is
known
;
and
therefore
the
gift
of
miracles
is
ceased
to
be
ordinarily
annexed
to
the
office
of
preaching
,
or
common
almost
to
all
Christians
,
as
before
it
was
.
Thirdly
notwithstanding
this
;
in
all
ages
there
were
,
are
,
and
ever
shal
be
some
speciall
places
and
persons
extraordinarily
endued
with
the
gift
of
Miracles
,
for
the
comfort
of
Christians
,
and
conversion
of
remote
nations
,
to
whom
the
same
of
the
first
miraculous
planting
of
our
Religion
is
not
come
:
And
of
Miracles
of
this
kind
[
c
](A65197-e49050-b)
c
Aug.
de
.
civit
lib.
22.
c.
8.
Greg.
Dial.
the
writings
of
the
Fathers
and
all
Christian
histories
are
full
,
in
so
much
that
S.
Augustine
having
mentioned
many
Miracles
saith
,
what
shall
I
do
?
I
am
not
able
to
remember
all
that
I
know
,
and
doubtlesse
sundry
of
ours
,
when
they
read
these
,
will
grieve
that
I
have
omitted
so
many
,
which
likewise
they
know
aswell
as
I.
And
concludes
,
that
it
would
require
many
books
to
set
downe
the
Miracles
of
healing
done
onely
at
the
monument
of
S.
Stephen
.
[
*
](A65197-e49150-b)
*
Beda
hist.
l.
1.
c.
26.
Many
Miracles
also
were
done
by
S.
Augustine
the
Monk
;
who
being
sent
from
Pope
Gregory
above
a
thousand
yeares
ago
,
converted
the
Kingdome
of
England
the
third
time
to
the
Roman
Catholique
faith
.
Yea
,
many
Miracles
were
done
in
severall
ages
and
severall
places
by
Roman
Catholiques
,
by
the
confession
of
Protestant
writers
themselves
;
In
so
much
that
the
Centurists
of
Magdeburg
do
make
report
thereof
in
their
13.
Chapter
of
every
severall
Century
,
for
thirteen
hundred
years
after
Christ
,
out
of
the
credible
writers
of
those
severall
times
.
In
particular
,
[
e
](A65197-e49290-b)
e
Antonius
3.
part
.
Hi●
.
tit.
23.
24.
S.
Francis
,
S.
Dominick
,
and
other
holy
men
about
their
times
did
abound
in
Miracles
;
also
S.
Katherine
of
Sienna
,
and
S.
Bernard
,
who
being
a
Roman
Catholique
is
yet
acknowledged
by
[
f
](A65197-e49390-b)
f
De
Ecclés
.
p.
369.
post
.
med.
Whitaker
for
a
true
Saint
.
So
did
[
g
](A65197-e49430-b)
g
Hackluit
Navigat
.
vol.
2.
part
.
2.
p.
88.
&
Hartwell
of
the
Kingdome
of
Congo
,
in
the
Epist.
S.
Xaverius
in
his
conversion
of
the
Indies
of
late
yeares
;
and
many
other
Romish
Priests
,
in
the
conversion
of
the
Kingdome
of
Congo
in
Africa
;
and
the
same
so
credible
,
that
they
are
published
to
the
world
by
Protestants
themselves
.
I
will
instance
in
some
few
,
that
have
been
done
in
confirmation
of
some
particular
points
of
the
Roman
Faith
.
Concerning
Prayers
to
Saints
,
S.
Augustine
(
de
civit
.
Dei
,
l.
22.
c.
8.
)
saith
,
that
a
devout
woman
called
Palladia
,
being
diseased
,
did
in
the
presence
of
him
and
others
,
pray
to
S.
Stephen
,
at
his
monument
,
and
was
presently
made
whole
.
Concerning
Images
,
Eusebius
(
l.
7.
c.
14.
)
reports
,
that
the
woman
mentioned
in
the
Gospell
,
whom
our
Saviour
cured
of
a
bloody-flux
by
the
touch
of
the
hem
of
his
garment
,
erected
the
Image
of
our
Saviour
,
at
the
foot
whereof
there
sprang
up
an
herb
,
which
when
it
grew
so
high
,
as
to
touch
the
bottome
of
the
garment
of
the
Image
,
had
power
to
cure
all
diseases
:
[
c
](A65197-e49660-b)
c
De
passione
imaginis
Christi
in
Berito
,
alledged
in
the
2
Councell
of
Nice
,
Act.
4.
Athanasius
also
,
and
[
d
](A65197-e49700-b)
d
De
gloria
Martyr
.
l.
1.
c.
22.
Gregorius
Turonensis
make
mention
,
that
upon
violence
offered
by
the
Jewes
to
the
Image
of
Christ
,
blood
did
miraculously
issue
from
thence
.
The
Miracles
done
by
the
signe
of
the
Crosse
,
by
report
of
the
Fathers
are
almost
infinite
;
in
so
much
as
Couell
the
Protestant
in
his
Answer
to
Burgesse
(
pag.
138.
)
saith
,
No
man
can
deny
,
but
that
God
after
the
death
of
his
Son
,
manifested
his
power
to
the
amazement
of
the
world
,
in
this
contemptible
sign
,
being
the
instrument
of
many
Miracles
.
Concerning
the
neglect
of
Confession
,
we
read
divers
Miracles
in
S.
Bedes
History
,
(
l.
5.
c.
14.
)
S.
Francis
and
S.
Dominick
,
preached
against
the
Albigenses
,
who
(
denied
Purgatory
,
Prayer
for
the
dead
,
Confession
,
Extreme
Vnction
,
the
Popes
authority
,
Indulgences
,
Images
,
Ceremonies
,
Traditions
,
with
many
other
,
and
are
by
the
Protestants
claimed
for
their
Predecessors
in
the
Protestant
Faith
;
)
and
wrought
many
Miracles
,
whereof
one
of
S.
Francis
is
most
notable
to
this
purpose
,
and
is
recorded
by
Mathew
Paris
(
an
approved
Author
amongst
Protestants
,
who
thus
relates
it
,
(
pag.
319.
)
The
fifteenth
day
before
his
death
there
appeared
wounds
in
his
hands
freshly
bleeding
,
such
as
appeared
in
the
Saviour
of
the
world
hanging
on
the
Crosse
.
Also
his
right
side
appeared
so
open
and
bloody
,
that
the
inward
parts
of
his
heart
were
to
be
discerned
,
whereupon
there
repaired
to
him
great
store
of
people
;
amongst
whom
the
Cardinalls
themselves
demanded
of
him
what
this
sight
imported
?
to
whom
he
said
,
This
sight
is
therefore
shewed
in
me
to
them
,
to
whom
I
preached
the
mystery
of
the
Crosse
,
that
you
may
believe
in
him
,
who
for
the
salvation
of
the
world
suffered
upon
the
Crosse
these
wounds
that
you
see
;
and
that
ye
may
know
me
to
be
the
servant
of
him
whom
I
preached
,
&c.
And
to
the
end
,
that
you
may
without
doubt
persevere
in
this
constancy
of
faith
,
these
wounds
which
you
see
in
me
so
open
and
bloody
,
shall
immediately
after
I
am
dead
be
whole
,
and
close
like
to
my
other
flesh
.
Afterwards
he
yeelded
up
his
soule
to
his
Creator
,
without
all
anguish
or
pain
of
body
;
and
being
dead
there
remained
no
marks
of
his
foresaid
wounds
.
Lastly
,
for
confirmation
of
the
Reall
Presence
,
it
is
reported
,
that
in
a
town
called
Knobloch
,
in
the
year
1510.
one
Paul
Forme
a
Sacrilegious
person
,
went
secretly
into
the
Church
by
night
,
brake
the
Pyx
,
and
stole
from
thence
two
consecrated
Hosts
,
one
of
which
he
sold
to
a
Jew
,
who
in
disdainfull
malice
said
,
If
thou
be
the
God
of
Christians
manifest
thy selfe
;
and
thereupon
pierced
the
Sacrament
with
his
dagger
,
whereupon
blood
did
miraculously
flow
forth
.
This
Miracle
was
so
publique
and
evident
,
that
38.
were
thereupon
apprehended
,
and
burned
in
the
Marquisate
of
Brandenburg
,
and
all
other
Jewes
banished
out
of
the
said
Territory
.
And
this
is
reported
for
credible
,
not
onely
by
[
a
](A65197-e50150-b)
a
Surius
in
Chron.
Pontanus
l.
5.
rerum
memorab
.
Catholique
,
but
by
[
b
](A65197-e50180-b)
b
Ioan.
Manlius
loc.
Com
p.
87.
Osiander
Epit.
cent
.
16.
c.
14.
p.
28.
fine
.
Protestant
writers
.
If
I
should
undertake
to
set
down
all
the
Miracles
that
have
been
done
in
the
Catholique
Church
,
I
might
say
,
as
S.
Iohn
did
of
our
Saviours
doings
,
that
if
they
were
all
written
,
the
whole
world
could
not
contain
the
books
,
Ioh.
21.25
.
To
all
which
Protestants
answer
,
as
the
Blasphemous
Iewes
did
to
our
Saviour
,
that
they
were
done
by
the
Devill
.
To
whom
Catholiques
cannot
give
that
answer
our
Saviour
did
,
If
I
,
by
Belzebub
cast
out
Devills
,
by
whom
do
your
children
cast
them
out
?
Mat.
12.27
.
For
your
children
cast
out
none
.
And
truly
I
believe
that
they
that
do
thus
accuse
the
Miracles
done
by
so
many
holy
Catholique
men
and
women
,
would
have
done
the
same
to
our
Saviour
,
if
they
had
lived
in
his
daies
.
For
Miracles
being
the
last
and
highest
proof
of
other
things
,
can
have
no
proof
for
themselves
,
but
the
evidence
of
sense
,
to
them
that
see
them
,
and
their
testimony
and
report
to
others
.
But
if
(
as
Protestants
say
)
the
Miracles
of
Catholiques
were
done
by
the
Devill
,
how
were
they
Miracles
?
For
the
Devill
can
do
none
,
though
he
can
do
wonders
;
&
if
they
were
Miracles
,
how
were
they
done
by
the
Devill
?
Now
that
they
were
Miracles
,
many
Protestants
do
grant
,
and
therefore
Chillingworth
their
Paragon
doth
also
confess
,
that
they
are
done
by
God
;
whence
any
reasonable
man
would
infer
,
that
his
next
word
would
be
,
the
profession
of
himself
,
a
Roman
Catholique
,
in
which
Church
God
works
Miracles
,
the
last
and
highest
motive
of
belief
.
But
instead
hereof
(
O
the
accursed
power
of
the
devill
)
he
belcheth
forth
the
most
blasphemous
speech
against
God
,
that
ever
struck
the
tender
sense
of
a
pious
eare
:
and
saith
[
a
](A65197-e50510-b)
a
In
the
preface
of
his
book
,
fine
.
that
it
seemes
most
strange
to
him
that
God
in
his
justice
should
permit
some
true
Miracles
to
be
wrought
to
delude
them
who
have
forged
so
many
to
delude
the
world
.
As
if
God
,
the
Father
of
truth
,
would
set
his
seal
,
which
is
Miracles
,
to
confirme
falshood
,
to
delude
the
soules
of
men
into
sin
,
and
so
change
titles
with
the
Devill
,
and
be
the
father
of
lies
,
and
deceiver
of
mankind
:
Than
which
,
what
can
be
imagined
more
hellish
?
More
true
and
pious
was
the
saying
of
Nicodemus
,
and
appliable
to
our
workers
of
Miracles
;
we
know
that
thou
art
a
teacher
come
from
God
,
for
no
man
could
do
these
miracles
that
thou
dost
,
except
God
were
with
him
,
John
3.2
.
But
wee
may
take
up
the
complaint
of
the
Prophet
Esay
;
who
hath
believed
our
report
?
and
to
whom
is
the
arme
of
the
Lord
revealed
?
Esay
53.1
.
Protestants
will
not
believe
these
things
;
and
in
matter
of
proof
Catholiques
can
goe
no
further
;
our
Saviour
himself
did
not
;
so
that
now
nothing
remaines
,
but
for
God
to
touch
their
hearts
with
his
grace
,
and
to
move
them
to
believe
that
which
they
have
most
reason
to
think
to
be
his
word
:
which
God
of
his
great
mercy
grant
.
And
if
they
consider
it
,
they
shall
find
it
the
most
unreasonable
thing
in
the
world
to
deny
Miracles
in
the
Roman
Church
,
for
that
there
are
and
shall
be
Miracles
in
the
world
no
prudent
man
(
I
suppose
)
will
deny
,
at
least
for
the
conversion
of
the
people
;
Yea
we
read
of
many
Miracles
done
in
the
Church
of
the
Jewes
,
amongst
those
that
were
of
the
true
faith
,
and
therefore
were
not
intended
for
conversion
,
but
for
confirmation
,
or
to
some
other
end
;
And
why
may
it
not
be
so
in
the
Church
of
the
Christians
?
Now
Protestants
or
any
other
Christians
doe
not
so
much
as
pretend
to
Miracles
,
therfore
they
that
are
,
are
amongst
Roman
Catholiques
.
Indeed
I
have
read
of
Calvin
that
for
the
credit
of
his
new
doctrine
,
he
would
make
shew
to
the
people
of
doing
a
Miracle
;
and
hired
one
that
was
sick
to
counterfeit
himselfe
dead
,
who
when
Calvin
should
speak
certain
words
,
was
to
rise
up
,
as
it
were
from
the
dead
;
but
he
not
stirring
nor
answering
at
his
cue
,
they
looked
,
and
found
him
dead
indeed
;
[
b
](A65197-e50780-b)
b
Capcavil
.
in
chronicis
Pontificum
Leodiensium
But
on
the
other
side
,
the
sonne
of
Calvin
being
bit
by
a
mad
dog
,
and
his
father
not
able
to
cure
him
,
he
was
sent
to
S.
Hubert
in
Ardenne
,
where
the
body
of
that
Saint
is
kept
with
great
veneration
,
and
frequent
Miracles
wrought
thereby
,
and
there
was
he
made
perfectly
whole
,
and
thereupon
abjured
the
Religion
,
wherein
his
father
brought
him
up
,
and
became
a
Roman
Catholique
.
§
.
3.
Now
for
the
Miracles
that
are
said
to
be
done
in
the
Roman
Church
,
we
have
as
high
humane
Testimony
as
can
be
imagined
;
So
that
Protestants
may
with
as
much
reason
deny
all
humane
story
,
as
that
there
were
Henries
and
Edwards
Kings
of
England
,
whom
they
never
saw
;
yea
they
may
as
justly
deny
or
doubt
of
the
truth
of
their
owne
names
,
which
they
doe
not
know
,
but
by
report
,
and
mens
calling
them
so
,
and
the
poor
record
of
a
Church-book
;
but
Miracles
have
much
more
famous
Records
,
and
more
people
that
believe
them
.
And
can
they
prudently
imagine
all
Christians
(
but
themselves
)
so
stupid
and
foolish
to
believe
these
things
without
sufficient
proof
?
who
in
all
other
matters
,
they
must
(
without
the
help
of
modesty
)
acknowledg
more
wise
and
learned
then
themselves
.
What
did
Christ
and
his
Apostles
doe
more
,
than
the
Roman
Church
hath
since
done
?
and
what
can
Protestants
say
more
against
her
,
than
the
unbelieving
Jewes
or
Gentiles
might
say
against
them
?
And
because
some
feigned
Miracles
are
sometimes
discovered
,
from
thence
to
charge
all
with
the
same
accusation
,
as
it
is
unjust
,
so
it
is
absurd
,
and
destroies
all
humane
faith
;
they
may
as
well
deny
all
that
is
,
or
hath
been
done
in
the
world
,
whereof
they
have
not
been
eye-witnesses
,
because
some
of
those
reports
have
been
false
.
Therefore
as
they
believe
Catholiques
,
when
they
say
some
were
feigned
;
so
in
justice
they
ought
to
believe
them
,
when
they
say
others
are
not
so
.
Otherwise
by
the
same
way
of
reasoning
,
they
may
say
that
the
Miracles
of
Moses
were
not
true
,
because
the
Magitians
were
counterfeit
;
or
that
the
new
Testament
is
not
the
word
of
God
,
because
there
were
many
Gospells
&
Epistles
counterfeited
under
the
names
of
the
Apostles
.
And
surely
Catholiques
would
never
endeavour
to
discover
feigned
Miracles
,
if
they
were
not
sure
that
some
were
true
,
but
rather
by
one
act
condemn
all
that
have
been
since
the
Apostles
,
that
are
,
or
shall
be
,
for
false
and
counterfeit
,
as
Protestants
in
effect
doe
,
when
they
say
,
that
Miracles
are
ceased
.
Moreover
to
affirme
that
Miracles
are
Antichristian
,
as
some
Protestants
doe
,
is
improper
;
first
because
it
is
yet
in
question
betwixt
us
,
whether
Antichrist
be
come
or
no
,
which
Protestants
have
not
proved
,
nor
never
will
with
reference
to
the
Pope
.
Secondly
it
is
granted
on
both
sides
,
that
Antichrist
shall
doe
no
Miracles
properly
,
but
only
some
signes
and
wonders
;
not
exceeding
the
power
of
nature
and
the
devills
art
;
whereof
one
is
to
cause
fire
to
come
down
from
heaven
,
Apoc.
13.13
.
which
never
any
Pope
did
;
but
the
Miracles
done
in
the
Church
doe
exceed
all
created
power
.
And
lastly
many
Miracles
were
done
in
the
Roman
Church
before
the
time
or
times
,
(
for
they
agree
not
in
their
reckoning
)
that
Protestants
say
Antichrist
did
first
appear
;
as
at
the
reliques
of
[
d
](A65197-e51290-b)
d
Chrysost.
in
lib.
cont.
Gentiles
.
Babylas
,
[
e
](A65197-e51310-b)
e
Nazian.
in
Cyprian
.
Cyprian
,
[
f
](A65197-e51330-b)
f
Ieron
.
in
vita
Hilar.
Hilarion
,
and
many
others
.
So
that
all
Catholiques
may
say
with
Richardus
de
Sancto
Victore
(
not
with
doubt
or
feare
of
being
deceived
,
but
with
assurance
to
the
contrary
)
[
g
](A65197-e51370-b)
g
Lib.
1.
de
Trinit.
c.
2.
O
Lord
if
it
be
error
that
we
believe
,
we
are
deceived
by
thee
,
for
thou
hast
confirmed
these
things
to
us
with
signes
and
wonders
,
which
could
not
be
done
but
by
thee
.
CHAP.
XVII
.
Of
the
seventh
Mark
of
the
true
Church
,
(
viz.
)
Conversion
of
Kingdomes
and
Monarchs
.
§
.
1.
ANother
Mark
of
the
true
Church
,
is
,
the
conversion
of
Kingdomes
and
Nations
from
Heathenisme
,
to
the
faith
of
Christ
:
As
the
Prophet
Esay
saith
,
Kings
shall
bee
thy
nursing-Fathers
,
and
Queens
thy
Mothers
,
Esay
49.23
.
thou
shalt
suck
the
milke
of
the
Gentiles
,
and
the
brests
of
Kings
,
Esay
60.61
.
Their
Kings
shall
minister
to
thee
,
and
thy
gates
shall
be
continually
open
,
that
men
may
bring
to
thee
the
riches
of
the
Gentiles
,
and
that
their
Kings
may
be
brought
,
&c.
Esay
.
60.10
,
11.
And
the
English
Bible
printed
Anno
,
1576.
upon
the
49.
of
Esay
,
vers.
23.
saith
,
The
meaning
is
,
that
Kings
shall
be
converted
to
the
Gospell
,
and
bestow
their
power
and
authority
for
the
preservation
of
the
Church
.
And
this
Mark
I
found
on
the
Roman
Catholike
,
but
not
upon
the
Protestant
Church
.
The
first
three
hundred
years
after
Christ
,
being
a
time
of
great
persecution
,
there
were
few
or
no
Kings
converted
to
Christianity
;
and
from
Constantine
to
Boniface
the
third
,
which
was
almost
300.
years
more
,
there
were
few
Kings
converted
,
except
the
Emperours
of
the
East
and
West
;
and
they
were
converted
to
the
Roman
Catholique
,
not
to
the
Protstant
Faith
,
as
Napier
(
in
his
Treatise
on
the
Rev.
p.
145.
)
confesseth
,
saying
,
After
the
year
of
God
300.
the
Emperour
Constantine
subdued
all
Christian
Churches
to
Pope
Sylvester
,
from
which
time
till
these
our
daies
,
the
Pope
and
his
Clergie
hath
possessed
the
outward
and
visible
Church
.
Now
since
the
yeare
600.
these
Prophesies
have
been
accomplishing
,
and
they
have
been
done
by
the
Roman
Church
,
not
by
the
Protestant
Churches
;
which
were
(
untill
Luthers
daies
)
under
hatches
,
and
invisible
,
by
their
owne
confession
before
mentioned
.
And
if
wee
look
upon
the
conversion
of
Kings
and
Nations
in
these
later
times
since
their
ignis
fatuus
(
which
they
call
the
glorious
light
of
the
Gospell
)
hath
appeared
,
we
shall
find
it
performed
not
by
Protestants
but
by
Roman
Catholiques
,
in
the
remote
and
divided
parts
of
the
[
m
](A65197-e51870-b)
m
Joan.
Petrus
Maffeus
hist.
Indicarum
.
16.
East
and
[
n
](A65197-e51900-b)
n
Jos.
Acosta
de
natur
.
novi
orbis
.
West
Indies
,
and
of
[
o
](A65197-e51920-b)
o
Hartwell
of
Congo
,
Epist.
to
Reader
.
Africa
,
as
by
sufficient
testimony
appears
.
In
so
much
that
Simon
Lythus
a
Protestant
before
alledged
,
saith
,
The
Jesuites
within
the
space
of
a
few
years
have
filled
Asia
,
Africa
,
&
America
with
their
Idolls
.
And
whereas
it
is
objected
that
the
Gothes
were
converted
to
the
Christian
Religion
by
the
Arrians
;
first
[
p
](A65197-e51990-b)
p
Cap.
22.
de
not
.
Eccl.
Bellarmine
proves
it
to
be
false
;
secondly
if
it
were
true
,
yet
it
is
of
no
moment
to
prove
the
power
of
any
other
Religion
but
the
Roman
Catholique
,
for
the
converting
of
nations
,
and
the
fulfilling
of
the
large
Prophesies
of
the
Scripture
therein
;
seeing
they
that
are
pretended
to
be
converted
by
the
Arrians
,
were
but
the
lesser
part
of
the
Gothes
,
most
of
them
having
been
Catholiques
before
.
Thirdly
this
example
doth
rather
make
for
the
Roman
faith
,
in
that
of
all
the
world
converted
to
Christian
Religion
,
there
is
but
one
poor
half
example
of
conversion
(
and
that
false
too
)
wrought
by
any
other
Religion
.
Which
when
it
is
observed
,
that
this
pretended
conversion
was
wrought
by
Arrians
,
who
(
even
in
the
opinion
of
most
Protestants
)
were
Heretiques
,
it
will
turne
to
the
shame
and
reproach
of
Protestants
,
who
pretending
to
be
the
true
Religion
,
cannot
shew
so
much
.
As
for
their
affirming
of
converting
some
to
their
faith
,
who
before
were
Catholiques
,
it
is
impertinent
,
for
so
any
Heretiques
,
that
ever
were
,
and
had
the
unhappy
successe
(
as
some
have
had
)
of
drawing
any
King
or
Kingdome
to
their
Heresie
,
might
say
,
that
they
converted
them
;
so
that
by
the
mark
thus
placed
,
the
true
Church
could
not
be
discerned
from
the
false
.
That
therfore
which
doth
distinguish
them
,
is
the
Conversion
of
Heathen
,
which
hath
been
performed
throughout
the
world
,
by
Roman
Catholiques
only
.
And
that
which
the
Protestants
have
done
is
no
more
than
what
other
Heretiques
have
done
before
them
,
and
what
is
the
practise
of
all
Novellists
,
of
whom
Tertullian
affirmes
,
(
Praescript
.
cap.
42.
)
That
their
imployment
is
not
to
convert
Heathens
,
but
to
pervert
them
,
who
are
already
converted
.
And
how
barren
their
attempts
have
beene
in
the
other
and
true
way
of
Conversion
from
Heathenisme
,
is
by
their
owne
[
*
](A65197-e52320-b)
*
Phil.
Nicol.
Com.
de
Regno
Christi
.
l.
1.
p.
395.
Richer
.
inter
Epist.
Calv.
Epist.
237.
Authors
,
to
their
shame
,
confessed
.
And
doubtles
it
must
needs
seem
a
prodigious
thing
,
that
Protestants
or
any
other
Heretiques
should
have
so
little
zeal
or
meet
with
so
ill
successe
in
the
converting
of
the
world
to
Christ
,
if
they
alone
be
the
true
Christians
;
or
that
the
Prophesies
of
dilating
the
Church
of
Christ
,
should
be
performed
by
the
endeavour
of
Catholiques
,
and
yet
they
not
be
the
true
Christians
;
or
that
the
Roman
Catholique
doctrine
should
be
false
,
and
yet
it
alone
have
the
vigor
and
efficacy
to
convert
soules
,
which
the
Prophet
David
Psal
.
18.
ascribes
to
the
doctrine
and
law
of
God
.
As
for
the
Protestants
,
it
is
not
to
any
reasonable
man
probable
,
that
they
shall
ever
convert
any
Nation
,
or
so
much
as
any
one
single
person
,
except
some
poor
wretch
or
other
whom
fear
or
gain
will
drive
or
draw
to
any
thing
,
seeing
they
have
not
meanes
amongst
them
proportionable
to
such
an
end
;
wanting
both
Miracles
,
and
also
that
admirable
sanctity
of
life
with
which
many
Catholiques
,
especially
those
who
have
converted
Nations
,
have
been
endowed
;
For
what
prudent
Heathen
will
believe
the
stories
of
the
Creation
,
of
Adams
fall
by
eating
of
an
Apple
,
of
Gods
Incarnation
and
death
,
of
his
Mothers
Virginity
,
with
the
rest
,
being
so
disproportioned
to
corrupted
humane
reason
,
unlesse
they
be
proved
unto
him
by
some
visible
acts
,
which
are
in
his
judgement
,
as
high
above
nature
,
as
are
the
points
proposed
him
to
believe
?
such
are
Miracles
,
above
the
power
of
nature
;
and
high
Sanctity
,
above
the
reach
of
flesh
and
blood
.
Or
who
can
blame
them
if
they
do
not
without
these
signes
believe
?
seeing
our
Saviour
saith
of
the
Jewes
,
If
I
had
not
done
works
in
them
,
which
no
other
man
hath
done
,
they
should
not
have
sin
,
John
15.24
.
Which
works
seeing
ehe
Protestants
cannot
shew
,
there
is
no
hope
left
to
them
ever
to
convert
a
Nation
;
but
if
they
do
,
they
may
also
convert
me
to
them
againe
.
CHAH.
XVIII
.
Of
the
eighth
and
ninth
Marks
of
the
true
Church
(
viz.
)
sanctity
of
doctrine
and
life
.
§
.
1.
ANother
Mark
of
the
true
Church
is
holinesse
of
doctrine
;
of
which
our
Saviour
saith
Math.
7.13.14
.
Strait
is
the
gate
and
narrow
is
the
way
which
leades
to
life
:
and
wide
is
the
gate
and
broad
is
the
way
that
leads
to
destruction
.
Now
it
is
evident
by
the
known
doctrine
of
the
Roman
Catholique
Church
,
that
the
way
through
which
shee
directs
her
children
,
is
very
strait
and
narrow
.
Shee
injoyns
Confession
of
sinnes
not
only
to
God
,
but
to
his
Priest
:
also
;
not
only
Contrition
and
sorrow
for
sinne
,
but
also
Satisfaction
by
doing
of
Penance
,
and
restitution
of
reall
damages
done
to
our
neighbours
.
Shee
obliges
to
set
times
of
fasting
&
prayer
,
&
magnifies
the
merit
of
good
works
;
propounding
also
and
commending
the
sublimer
acts
of
voluntary
Poverty
,
Chastity
,
and
Obedience
,
and
the
excercising
of
other
great
acts
of
austerity
for
the
subduing
of
sinne
in
the
flesh
,
and
to
expresse
our
love
to
Christ
who
suffered
so
much
for
us
:
And
to
this
end
hath
set
forth
a
world
of
books
of
admirable
devotion
,
and
direction
of
every
moment
of
a
mans
life
to
holinesse
,
and
height
of
purity
.
On
the
contrary
look
upon
the
Protestants
and
we
find
a
wide
gate
of
liberty
set
open
,
through
which
every
one
naturally
delights
to
passe
.
They
deny
Confession
,
Purgatory
,
or
any
Satisfaction
for
the
temporall
punishment
due
to
sinne
,
after
it
is
remitted
by
Contrition
;
as
also
all
merit
of
workes
,
whereby
they
make
all
fasting
,
prayers
,
mortifications
,
and
good
works
uselesse
,
and
quench
the
fear
of
committing
sin
;
for
out
of
doubt
,
next
to
the
pure
love
of
God
,
and
fear
to
Hell
,
the
fear
of
temporall
punishment
,
and
the
Confession
of
our
sinnes
to
men
,
are
the
greatest
restrainers
of
vice
.
They
teach
that
chastity
is
not
in
our
power
,
co-operating
with
Gods
grace
;
[
a
](A65197-e52790-b)
a
Luther
to
.
5.
wit
.
Serm.
de
matrim.
fol.
119.
that
it
is
not
in
our
power
to
be
without
a
woman
,
&c.
it
is
not
in
their
power
that
it
should
be
staied
or
omitted
;
but
is
as
necessary
as
to
eat
,
drink
,
purge
,
&c.
Now
what
a
flood-gate
of
liberty
doth
this
set
open
to
young
men
and
maids
,
yea
to
all
single
persons
,
who
have
not
every
day
the
oportunity
of
Marriage
;
as
also
to
all
married
people
in
the
absence
or
infirmity
one
of
another
?
For
who
(
if
he
be
taught
that
he
cannot
abstain
)
will
strive
to
reach
at
an
impossibility
?
Againe
,
they
teach
that
the
Commandements
are
impossible
to
be
kept
;
and
this
ordinarily
slackens
all
indeavours
to
that
end
.
That
men
are
justified
by
faith
only
;
which
ushers
in
the
neglect
of
all
good
works
.
That
men
have
not
free
will
,
no
not
by
the
grace
of
God
;
and
this
makes
all
exhortations
to
vertue
,
and
disswasions
from
vice
fruitlesse
in
them
.
And
that
all
that
are
saved
are
assured
thereof
in
this
life
,
than
which
,
what
greater
temptation
to
presumption
and
the
boldnesse
of
sinning
?
And
if
there
be
any
in
whom
these
principles
do
not
take
this
effect
,
it
is
not
because
the
doctrines
do
not
afford
it
,
but
because
they
are
restrained
by
some
other
motives
.
Therefore
Sir
Edwin
Sandys
(
in
his
Relation
sect
.
48.
)
saith
,
Let
the
Protestants
look
with
the
eye
of
charity
upon
them
of
the
Papacy
,
as
well
as
of
severity
,
and
they
shall
find
some
excellent
orders
of
government
,
some
singular
helps
for
the
increase
of
godlinesse
and
devotion
,
for
the
conquering
of
sin
,
for
the
profiting
in
vertue
:
and
contrariwise
in
themselves
,
looking
with
a
more
single
and
lesse
indulgent
eye
,
they
shall
find
there
is
no
such
absolute
perfection
in
their
Doctrine
and
Reformation
:
yea
to
speak
more
truly
and
fully
,
they
shall
find
nothing
but
imperfection
.
§
.
2.
Another
Mark
of
the
true
Church
is
holinesse
of
life
;
to
which
purpose
our
Saviour
saith
,
A
good
tree
brings
forth
good
fruit
:
and
again
,
Beware
of
false
Prophets
,
which
come
to
you
in
sheeps
clothing
,
but
inwardly
are
ravening
wolves
,
by
their
fruits
you
shall
know
them
,
Mat.
7.15
,
16
,
17.
Accordingly
I
found
the
sanctity
of
the
lives
of
Roman
Catholiques
to
be
highly
extolled
,
especially
of
those
who
were
the
Converters
of
Nations
,
or
Founders
of
Religious
Orders
;
and
that
by
Protestants
themselves
.
Of
S.
Augustine
and
his
companions
who
converted
England
the
last
time
to
the
Roman
Faith
,
it
is
thus
recorded
,
[
b
](A65197-e53020-b)
b
Holinshead
Chron.
part
.
1
p.
100.
Stows
Annalls
,
p
64.
After
they
were
received
into
Canterbury
they
began
to
follow
the
trade
of
life
which
the
Apostles
used
,
exercising
themselves
in
continuall
prayer
,
watching
and
preaching
,
despising
all
wordly
things
,
living
in
all
points
according
to
the
Doctrine
which
they
set
forth
.
The
like
honourable
testimony
is
afforded
to
the
several
Converters
of
Nations
to
the
Roman
Faith
;
which
for
brevities
sake
I
passe
over
:
Only
I
will
mention
the
approved
Sanctity
of
S.
Xaverius
,
who
in
the
last
age
converted
sundry
Nations
of
the
East
Indians
,
expressed
by
Hackluit
in
his
book
of
Navigations
(
2.
vol.
2.
par.
p.
81.
)
in
this
manner
That
godly
Professor
,
and
painefull
Doctor
of
the
Indian
Nation
in
matters
concerning
Religion
,
Francis
Xaverius
after
great
labours
,
injuries
,
and
calamities
suffered
with
much
patience
,
departed
,
indued
with
all
spirituall
blessings
,
out
of
this
life
,
Anno
1552.
after
that
many
thousands
were
by
him
brought
to
the
knowledge
of
Christ
.
In
like
manner
concerning
the
first
Authors
of
the
severall
Orders
of
Religion
,
S.
Benedict
,
S.
Dominick
,
S.
Francis
,
and
others
,
their
sanctity
of
life
was
most
eminent
,
and
is
testified
by
good
authority
,
and
confessed
by
[
b
](A65197-e53210-b)
b
Cent.
Mag.
cent
13
.
●ol
.
●1
79
also
〈…〉
p.
117.
Protestants
themselves
.
And
since
I
have
had
the
happinesse
〈◊〉
come
amongst
them
,
I
may
say
of
the
Clergie
in
generall
,
as
the
Queen
of
Sheba
said
to
Salomon
,
that
the
one
half
of
the
goodness
I
find
amongst
them
,
was
not
told
me
.
How
many
rare
and
excellent
men
are
there
,
both
Secular
and
Religious
,
full
of
admired
Sanctity
?
who
as
our
Saviour
faith
of
himself
,
make
it
their
meat
and
drink
to
do
the
will
of
him
that
sent
them
;
who
despising
all
worldly
honour
,
wealth
,
and
pleasure
,
exercise
a
more
noble
and
vertuous
ambition
,
in
aspiring
to
a
high
place
in
the
Kingdome
of
heaven
,
by
the
service
and
love
of
the
King
thereof
,
exercising
that
service
in
the
lowest
and
humblest
undertakings
of
the
body
,
and
that
love
in
the
strongest
and
highest
raptures
and
languishments
of
the
soule
,
unexpressible
in
themselves
,
and
unknown
to
all
,
but
those
that
have
them
.
Such
powerfull
influence
hath
the
soule
of
Catholique
Relegion
on
the
members
of
the
body
thereof
,
that
it
invites
great
plenty
in
all
ages
,
and
of
all
conditions
,
Emperours
,
Kings
,
Princes
,
and
all
sorts
of
Nobility
and
Gentry
,
to
devest
themselves
of
all
worldly
interest
,
to
renounce
the
world
with
as
much
eagernesse
,
as
others
embrace
it
,
to
take
up
the
Crosse
of
Christ
,
to
serve
him
in
Poverty
,
Chastity
,
and
Obedience
.
And
even
the
weak
sex
of
woman
,
whose
naturall
delicacy
,
tendernesse
,
and
infirmities
,
may
seem
to
carry
with
them
a
Patent
of
exemption
from
extraordinary
severities
and
mortifications
of
themselves
,
yet
such
is
the
omnipotency
of
Catholique
Religion
,
that
even
these
do
equall
,
if
not
excell
the
men
,
in
the
tough
exercise
of
denying
themselves
,
of
taking
up
their
Crosse
and
imitating
of
Christ
;
invited
hereunto
more
by
pure
love
of
God
,
and
gratitude
for
his
doing
and
suffering
for
them
,
than
for
the
expectation
of
reward
.
And
though
perhaps
there
are
some
Clergie
and
Religious
people
,
that
do
not
make
good
that
title
with
their
deeds
,
yet
they
are
but
few
in
comparison
of
the
other
,
and
no
impeachment
to
them
,
or
to
the
Religion
,
more
than
Judas
was
to
the
rest
of
the
Apostles
.
The
common
people
are
also
generally
more
devout
toward
God
,
lesse
injurious
to
their
neighbours
,
as
Protestants
acknowledge
,
who
speaking
of
them
in
former
times
,
when
Gods
worship
(
as
they
said
)
was
darkened
with
mans
Traditions
and
superstitions
,
[
c
](A65197-e53480-b)
c
Cent.
Mag.
cent
.
7.
c.
7.
col
.
181.
yet
the
study
to
serve
God
,
and
to
live
Godly
and
justly
,
was
not
wanting
to
the
miserable
common
people
,
&c.
they
were
so
attentive
to
their
prayers
,
as
they
bestowed
almost
the
whole
daytherin
,
&c.
they
did
exhibite
to
the
magistrate
due
obedience
,
they
were
most
studious
of
amity
,
concord
,
and
society
,
so
as
they
would
easily
remit
injuries
:
all
of
them
were
carefull
to
spend
their
time
in
honest
vocation
and
labour
;
to
the
poore
and
strangers
they
were
most
courteous
and
liberall
,
and
in
their
judgements
and
contracts
most
true
.
And
the
like
is
affirmed
of
Roman
Catholiques
of
later
times
by
Luther
(
in
Dominic
.
26.
post
Trin.
)
and
by
Stubbs
in
his
Motive
to
good
works
,
pag.
43.
§
.
3.
Now
concerning
the
want
of
sanctity
in
the
Protestants
,
both
Clergie
and
Laity
,
I
will
say
nothing
in
particular
of
these
present
times
,
and
of
antient
times
I
can
say
nothing
,
they
being
but
a
novice
Religion
.
They
are
extreame
apt
to
blazon
one
anothers
faults
,
as
is
manifest
by
the
bitter
invectives
that
past
betwixt
the
Lutherans
and
Calvinists
,
and
at
this
present
in
the
Kingdome
of
England
betwixt
the
Presbyterians
and
Independents
,
Malignants
and
well
affected
,
&
the
Cavaliers
and
Roundheads
,
as
they
call
each
other
.
I
confesse
there
are
many
amongst
them
stored
with
morall
goodnesse
,
especially
in
the
Kingdome
of
England
,
and
especially
amongst
the
legall
Protestants
;
but
the
devotion
and
zeal
is
amongst
the
Puritanes
,
which
hath
eaten
up
almost
all
morall
honesty
among
them
.
I
will
only
instance
in
the
want
of
sanctity
of
some
of
them
who
are
the
Converters
of
the
world
(
as
they
say
)
to
the
purity
of
the
Gospell
;
whose
unhallowed
actions
,
if
they
could
be
objected
against
the
Apostles
,
the
first
publishers
of
the
Catholique
Religion
,
it
might
(
without
a
second
objection
)
breed
a
stand
in
those
infidells
that
were
approaching
to
the
belief
thereof
.
Luther
,
the
Lucifer
and
morning
star
of
the
Protestant
Religion
,
doth
thus
proclaime
his
own
lustfulnesse
,
(
To.
5.
Wit.
Ser.
de
.
matrim.
fol.
119.
a.
versus
finem
)
As
it
is
not
in
my
power
to
be
no
man
,
so
it
is
not
in
my
power
to
be
without
a
woman
.
And
(
Tom.
1.
Epist.
fol.
334
ad
.
Phil.
)
I
am
burned
with
the
great
flames
of
my
untamed
lust
;
I
,
who
ought
to
be
fervent
in
Spirit
,
am
fervent
in
the
flesh
,
in
lust
,
sloth
&c.
with
much
more
to
this
purpose
.
And
to
make
himselfe
more
famously
impious
,
he
married
a
vowed
Nun
,
adding
to
lust
,
Sacriledge
,
both
in
himselfe
and
her
.
He
is
also
by
his
fellow
Protestants
charged
with
[
a
](A65197-e53910-b)
a
Zuinglius
to
2.
in
Res.
ad
confess
.
Lutheri
fol.
878.
a.
ante
med.
Oecolam
.
pad
.
in
resp
.
ad
confess
.
Lutheri
.
arrogancy
,
insolency
,
and
pride
,
for
which
(
say
they
)
God
with-drew
his
true
Spirit
from
him
;
which
he
exercised
against
persons
of
the
highest
quality
,
particularly
against
Henry
the
eighth
King
of
England
,
and
said
,
[
b
](A65197-e53970-b)
b
in
l.
cont.
Angliae
Regem
.
The
divine
Majesty
is
on
my
side
,
so
that
I
doe
not
care
though
a
thousand
Augustines
,
a
thousand
Cyprians
,
a
thousand
Henricane
Churches
stood
against
me
.
And
in
his
defence
of
his
Translation
of
the
new
Testament
,
he
saith
,
If
thy
Papist
wil
prattle
concerning
this
word
(
alone
)
which
he
added
to
the
text
,
where
it
is
said
that
we
are
justified
by
faith
)
presently
answer
,
Doctor
Martin
Luther
will
have
it
so
,
and
saith
,
a
Papist
and
an
asse
are
the
same
.
So
I
will
,
so
I
command
,
my
will
be
a
law
.
For
wee
will
not
be
the
schollers
of
the
Papists
,
but
the
Masters
and
Judges
.
And
Sleydan
his
deare
Scholer
(
l.
3.
fol.
29.
b.
initio
.
&
l.
2.
fol.
22.
a.
)
doth
report
,
that
he
himselfe
acknowledged
his
profession
not
to
be
of
life
or
manners
,
but
of
doctrine
;
wishing
that
he
were
removed
from
the
office
of
preaching
,
because
his
manners
and
life
did
not
answer
his
profession
;
In
so
much
that
it
gained
the
place
of
a
Proverb
amongst
the
Protestants
of
those
daies
;
to
expresse
their
riot
and
intemperance
,
by
saying
,
[
c
](A65197-e54100-b)
c
Morgensterne
in
●ra
.
de
Eccl.
p.
225.
HODIE
LUTHERANICE
VIVEMUS
,
to
day
we
will
live
like
Lutherans
.
His
impudent
railing
,
his
foule
,
filthy
,
and
Bedlam-like
expressions
have
bred
a
stench
through
all
his
writings
;
and
it
is
no
wonder
:
for
who
would
look
for
better
language
,
or
beter
life
from
one
who
was
such
a
darling
of
the
devill
,
275.
281.
that
he
knew
him
very
well
(
as
he
to
his
great
credit
confesses
)
that
he
had
eat
more
than
one
measure
of
salt
with
him
,
and
that
the
devill
slept
with
him
oftner
than
his
wife
Katherine
.
Concerning
Calvin
,
that
admired
Apostle
of
Protestants
,
it
is
affirmed
by
Conradus
Schlusselburg
(
in
Theol.
Calvinistar
.
l.
2.
fol.
72.
)
a
man
of
eminence
in
the
Protestant
Church
,
and
certainly
a
great
enemy
to
the
Church
of
Rome
,
that
God
in
the
rod
of
his
fury
visiting
Calvin
,
did
horribly
punish
him
before
the
fearfull
houre
of
his
unhappy
death
;
for
he
so
struck
this
Heretique
with
his
mighty
hand
,
that
being
in
despaire
,
and
calling
upon
the
Devill
,
he
gave
up
his
wicked
soul
,
swearing
,
cursing
,
and
blaspheming
.
He
died
of
the
disease
of
lice
and
worms
,
increasing
in
a
most
loathsome
ulcer
about
his
privy
parts
,
so
as
none
present
could
indure
the
stench
.
These
things
are
declared
concerning
his
lasciviousnesse
,
his
sundry
abominable
vices
,
and
Sodomiticall
lusts
;
for
which
he
was
by
the
Magistrate
,
under
whom
he
lived
,
branded
on
the
shoulder
with
a
hot
burning
iron
;
unto
which
I
yet
see
not
any
sound
and
clear
refutation
made
.
Thus
far
he
.
Of
Beza
also
another
Father
of
the
Protestant
Religion
,
many
foul
and
impious
things
are
recorded
;
his
odious
conspiracies
and
seditious
books
are
mentioned
by
Bolseck
in
his
book
of
Beza's
life
,
and
by
Bancroft
in
his
Survey
,
pag.
127.
54.
59.
219.
220.
By
whom
also
he
is
taxed
of
insolency
,
pride
,
and
impudence
,
in
being
too
bold
with
the
antient
Fathers
.
Lastly
,
he
wrote
[
a
](A65197-e54390-b)
a
Faius
de
vita
&
obitu
Beza
p.
19.
many
lascivious
Poems
(
and
that
after
he
was
turned
Protestant
)
and
one
Epigram
amongst
the
rest
most
infamous
;
wherein
debating
with
himself
,
whether
he
should
prefer
his
lust
with
Candida
his
wench
,
or
Andebertus
his
boy
;
in
conclusion
he
prefers
the
later
,
and
of
two
evill
doings
,
both
of
which
he
ought
to
have
avoided
,
he
doth
deliberately
choose
one
,
and
that
the
most
foul
and
unnaturall
.
These
things
and
much
more
to
this
purpose
are
recorded
of
these
,
and
others
the
supposed
Apostles
,
converters
of
the
world
,
and
restorers
of
the
purity
of
Evangelicall
Doctrine
,
of
whom
we
may
say
,
as
Josephs
brethren
did
to
Jacob
of
his
Coat
all
smeered
with
blood
,
VIDE
UTRUM
TUNICA
FILII
TUI
SIT
,
AN
NON
,
See
whether
it
be
thy
sonnes
coat
or
no
,
Gen.
37.32
.
Judge
whether
these
be
the
lives
of
the
Sonnes
of
God
,
sent
to
controule
the
world
,
to
reform
and
lead
out
of
error
the
misguided
sonnes
of
men
.
Surely
any
prudent
man
will
believe
,
that
either
God
never
intended
the
change
they
have
made
,
or
if
he
did
he
would
have
chosen
other
kind
of
men
than
these
:
such
as
Moses
and
the
Prophets
,
who
gave
the
Law
unto
the
Jewes
;
and
Christ
and
his
Apostles
who
brought
the
Gospell
to
the
Gentiles
.
As
for
the
common
multitude
,
Luther
(
to
the
credit
of
his
Doctrine
)
confesses
,
(
Postill
.
super
.
Evang.
Dominicae
1.
Advent
.
)
that
the
world
grows
daily
worse
,
men
are
now
more
revengefull
,
covetous
,
licentious
,
then
they
were
ever
before
in
the
Papacy
.
And
again
he
saith
,
(
Domin
.
26.
post
Trin.
)
before
(
when
we
were
seduced
by
the
Pope
)
every
man
did
willingly
follow
good
works
;
and
now
every
one
neither
saith
,
nor
knowes
any
thing
,
but
how
to
get
all
things
to
himself
by
exactions
,
pillage
,
theft
,
lying
,
usury
,
&c.
And
of
those
that
have
changed
from
the
Catholique
Roman
to
the
Protestant
Religion
,
it
is
confessed
by
Luther
(
in
Serm.
convivial
.
Germ.
fol.
55.
)
&
Musculus
,
(
Loc.
Com.
cap.
de
Decal
.
in
explanat
.
3.
praecepti
p.
62.
circa
med.
)
That
they
have
changed
their
lives
into
worse
:
Which
made
Paulus
Eberus
,
a
Protestant
writer
of
note
complain
,
saying
,
(
in
praefat.
Comment.
Philip.
in
Ep.
ad
Cor.
)
which
evills
seeing
every
one
doth
behold
with
his
proper
eyes
,
he
doubts
(
not
without
cause
)
whether
our
Evangelicall
congregation
be
the
true
Church
.
Which
also
with
the
other
reasons
forementioned
hath
made
me
not
at
all
to
doubt
thereof
,
but
to
believe
assuredly
,
that
it
is
not
the
true
Church
.
§
.
3.
As
for
the
recriminattion
of
the
Protestants
,
and
charging
the
lives
of
some
Popes
,
and
many
of
the
Clergie
and
Religious
,
with
great
impiety
,
as
it
is
not
denied
,
so
far
forth
as
it
is
true
,
so
it
is
in
it self
impertinent
;
for
what
Church
pretends
to
have
every
particular
person
,
though
of
the
highest
rank
,
blamelesse
?
Let
them
look
upon
the
heads
of
their
own
Churches
,
whosoever
they
be
that
they
count
so
,
and
see
whether
by
their
owne
members
they
are
accounted
spotlesse
;
particularly
the
first
head
of
the
Church
of
England
,
King
Henry
the
eight
.
And
upon
their
own
Clergie
,
of
whom
not
I
,
but
Doctor
King
,
Bishop
of
London
,
(
in
Jonam
.
Lecture
45.
)
saith
,
that
scarce
the
tenth
man
of
the
Ministry
is
morally
honest
.
But
howsoever
the
successors
may
faile
,
yet
it
is
a
matter
highly
suspitious
,
yea
altogether
convincing
,
that
they
that
pretend
to
be
the
first
revealers
or
revivers
of
the
forsaken
truth
of
God
,
if
they
be
not
of
godly
lives
are
counterfeit
Messengers
and
false
Prophets
.
And
the
Protestants
have
no
reason
to
make
an
inventory
of
the
faults
of
Catholiques
,
for
so
many
hundred
years
as
they
confesse
Catholiques
have
possessed
the
Church
,
and
that
throughout
the
world
,
and
compare
it
with
their
own
faults
,
whose
Church
is
little
above
one
hundred
year
old
,
and
possessing
but
some
corners
of
the
world
.
Nor
is
the
sanctitie
of
the
Church
(
I
confesse
)
to
be
measured
exactly
by
the
zealous
complaints
against
sin
on
either
side
;
for
zealous
complaint
is
hyperbolicall
,
even
in
holy
Scripture
.
But
it
is
manifest
that
the
Protestant
Religion
hath
not
that
sanctity
of
life
in
it
that
the
Catholique
hath
,
when
neither
the
founders
thereof
had
any
at
all
,
nor
the
followers
any
more
,
but
much
lesse
,
than
when
they
were
Catholiques
.
In
fine
,
compare
the
lives
of
Roman
Catholiques
and
Protestants
both
Clergie
and
Laity
,
and
of
the
same
Nation
,
(
for
that
some
Nations
perhaps
are
addicted
to
vice
in
generall
more
than
others
,
and
every
Nation
to
some
one
or
few
particular
vices
more
than
another
,
)
the
best
to
the
best
,
and
the
major
part
to
the
major
part
,
we
shall
find
(
so
have
I
done
)
and
I
have
heard
even
Protestants
themselves
confesse
,
that
they
are
exceedingly
overballanced
by
the
Catholiques
.
CHAP.
XIX
.
Of
the
tenth
and
last
(
here
mentioned
)
Mark
of
the
Church
,
(
viz.
)
That
the
true
Church
hath
never
been
separated
from
any
society
of
Christians
more
antient
then
her selfe
.
§
.
1.
THe
last
Mark
of
the
Church
which
I
will
mention
is
,
her
never
going
forth
out
of
any
visible
society
of
Christians
,
elder
than
her self
;
of
which
going
out
,
as
a
note
of
error
and
falshood
,
the
Apostles
say
,
They
went
forth
from
us
,
1
Joh.
2.19
.
Certain
that
went
forth
from
us
,
Acts
15.14
.
Out
of
your selves
shall
arise
men
speaking
perverse
things
,
Acts
20.30
.
These
are
they
that
separate
themselves
,
Jude
vers
.
19.
Certain
it
is
,
that
the
true
Church
is
most
antient
,
as
truth
it self
is
elder
than
falshood
,
if
therefore
there
have
risen
in
the
Church
men
of
indifferent
judgements
or
affections
from
the
true
Church
,
they
have
presently
made
a
separation
,
gone
out
of
the
Church
,
wherein
they
were
,
and
erected
a
new
Church
to
themselves
;
As
S.
Augustine
saith
,
(
Tract
.
3.
in
Ep.
Joan.
de
Sym.
ad
eateth
.
l.
1.
c.
5.
)
All
Heretiques
went
out
from
us
,
that
is
,
they
go
out
of
the
Church
;
and
againe
,
The
Church
Catholique
fighting
against
all
Heresies
may
be
opposed
,
but
she
cannot
be
overthrowne
:
all
heresies
are
come
out
from
her
,
as
unprofitable
branches
out
from
the
Vine
,
but
she
remaines
in
her
vine
,
in
her
root
,
in
her
charity
.
A
vain
thing
therefore
it
is
for
Protestants
to
charge
the
Church
of
Rome
with
departing
from
the
Word
of
God
,
and
the
Doctrine
of
the
Apostles
,
unlesse
they
can
prove
that
she
departed
from
some
former
Church
that
held
other
doctrine
than
she
doth
.
But
certain
it
is
,
that
this
cannot
be
proved
,
seeing
she
was
planted
by
the
Apostles
S.
Peter
and
S.
Paul
,
and
never
separated
her self
from
any
precedent
Church
.
It
is
true
indeed
that
there
were
Churches
elder
than
she
in
time
,
as
she
is
a
particular
Church
,
as
the
Church
of
Ierusalem
,
where
the
Gospell
was
first
preached
,
and
of
Antioch
,
where
S.
Peter
was
first
Bishop
,
with
other
Churches
in
Asia
,
but
these
all
agreed
in
the
unity
of
Faith
,
and
were
all
subject
to
the
Church
of
Rome
,
after
it
was
planted
,
in
union
under
the
head
thereof
S.
Peter
and
his
successors
,
as
I
shall
shew
by
and
by
.
And
the
Church
of
Rome
did
never
seperate
from
any
of
these
,
but
many
of
these
from
her
,
in
the
Heresie
of
Arius
and
others
,
as
Protestants
will
not
deny
.
If
then
she
did
never
separate
from
any
elder
Church
,
so
that
men
might
say
here
is
a
Church
,
and
there
is
the
Church
of
Rome
,
once
the
same
with
her
,
and
now
separated
from
her
,
she
must
still
be
the
first
and
true
Church
,
or
there
is
none
upon
earth
.
But
certain
it
is
on
the
contrary
side
,
that
all
the
former
Churches
,
which
Protestants
themselves
will
call
Heretiques
,
as
Arrians
,
Macedonians
,
Nestorians
,
Entychians
,
Donatists
,
with
many
others
,
did
separate
from
the
Church
of
Rome
,
and
she
can
tell
when
,
and
why
;
and
no
lesse
certain
is
it
,
that
all
that
are
now
called
Protestants
,
and
all
the
pedigree
of
their
fore-fathers
,
Waldo
,
Wickliffe
,
Husse
,
Luther
,
Calvin
,
and
all
the
Kingdomes
wherein
their
followers
are
,
were
once
,
and
first
of
the
Roman
Catholique
Church
,
and
have
forsaken
her
Communion
and
departed
from
her
,
and
have
not
joyned
to
any
other
Church
more
antient
,
and
subsistent
apart
from
her
,
by
which
shee
was
condemned
of
novelty
and
separation
,
nor
are
they
able
to
shew
any
such
Church
;
therefore
the
Roman
must
needs
be
the
true
Church
:
Or
else
(
which
is
a
most
absurd
and
impossible
imagination
)
the
true
Church
hath
been
utterly
extinguished
,
and
revived
againe
;
and
that
not
by
the
service
of
such
men
,
as
proved
their
calling
by
miracles
or
sanctity
of
life
(
as
Roman
Catholiques
have
done
,
to
all
the
nations
they
have
converted
)
but
were
men
notable
only
for
their
wickednesse
.
And
these
amongst
many
others
which
might
be
added
,
and
of
which
much
more
might
be
said
,
are
those
infallible
Markes
that
prove
the
Church
of
Rome
,
and
those
that
communicate
with
her
to
bee
the
one
,
true
,
holy
,
Catholique
,
and
Apostolique
Church
.
That
Church
of
whose
infallible
and
never-erring
Judgement
,
the
Scripture
assures
us
,
calling
it
,
The
ground
and
pillar
of
truth
;
which
hath
the
Spirit
of
God
to
lead
it
into
all
truth
;
which
is
built
upon
a
rock
,
against
which
the
gates
of
hell
shal
not
prevaile
;
wherein
Christ
placed
Apostles
,
Prophets
,
Doctors
and
Pastors
,
to
the
consummation
and
ful
perfection
of
the
whole
body
,
that
in
the
mean
time
we
be
not
carryed
away
with
every
blast
of
doctrine
,
1
Tim.
3.15
.
John
16.13
.
Mat.
16.18
.
Ephes.
4.11.12
.
That
Church
which
whatsoever
it
says
,
God
commands
us
to
doe
,
and
he
that
will
not
,
is
an
heathen
and
a
Publican
;
which
whatsoever
shee
shall
bind
on
earth
,
is
bound
in
heaven
,
and
whatsoever
shee
shall
loose
one
earth
,
is
loosed
in
heaven
;
which
is
the
spouse
of
Christ
,
his
body
,
his
lot
,
Kingdome
and
inheritance
given
him
in
this
world
,
Math.
23.3
.
and
18.17.18
.
Of
which
S.
Cyprian
(
Epist
.
55.
)
saith
,
To
S.
Peters
chaire
and
the
principall
Church
infidelity
or
false
faith
cannot
have
accesse
.
And
S.
Hierome
,
(
Apol.
advers.
Ruff.
l.
3.
c.
4.
)
That
the
Roman
faith
commanded
by
the
Apostles
cannot
be
changed
.
And
S.
Gregory
Nazianzen
,
(
Carm.
de
vita
sua
)
'Old
Rome
from
antient
times
hath
the
right
faith
,
and
alwaies
keepeth
it
,
as
it
becomes
the
city
which
over-rules
the
world
.
Which
being
so
,
what
remaines
to
every
man
,
but
laying
aside
endlesse
dispute
about
particulars
,
to
cast
himself
into
the
armes
of
this
Holy
mother
Church
,
and
wholly
rely
upon
her
infallible
judgement
,
wherein
Christ
Jesus
her
husband
hath
promised
,
and
hath
reason
to
preserve
her
.
And
to
submit
themselves
to
the
visible
head
thereof
the
Pope
of
Rome
,
of
whose
authority
,
as
I
did
my self
particularly
enquire
,
and
was
moved
thereby
,
so
I
will
briefly
propound
it
to
others
.
CHAP.
XX.
That
the
Pope
is
the
head
of
the
Church
.
§
.
1.
THe
Protestants
doe
usually
blaspheme
the
Pope
and
Sea
of
Rome
with
the
title
of
Antichrist
,
of
the
Whore
of
Babylon
,
of
the
Mother
of
Abominations
,
of
the
Beast
with
seven
heads
and
ten
hornes
,
and
many
other
like
courteous
compellations
;
and
it
is
the
maine
designe
of
some
of
the
Clergie
to
perswade
the
people
into
a
belief
that
he
is
Antichrist
;
which
conceipt
when
it
hath
once
strongly
seized
them
,
as
it
doth
,
yet
by
very
weake
and
silly
arguments
,
they
care
not
to
enquire
any
further
,
but
conclude
from
thence
(
and
that
justly
,
if
it
were
true
,
that
neither
he
nor
his
adherents
,
are
either
Head
or
members
of
the
Church
.
But
the
contrary
I
found
most
evident
by
the
testimony
of
all
antiquity
.
First
that
our
Saviour
appointed
S.
Peter
his
Vicar
&
Head
of
his
Church
here
on
earth
;
and
after
him
,
his
successors
in
the
Sea
of
Rome
,
nor
do
we
read
either
in
Scriptures
,
Councells
,
Fathers
or
histories
,
that
any
other
of
the
Apostles
but
Peter
,
was
thought
,
or
pretended
by
any
,
to
be
the
chiefest
over
the
rest
,
and
over
the
whole
Church
;
and
that
it
is
necessary
that
some
one
be
Head
,
both
reason
and
authority
doe
convince
.
Nor
is
it
a
denyall
of
Christ
to
be
the
Head
,
while
we
say
,
that
S.
Peter
was
,
and
the
Pope
is
so
.
For
Christ
we
confesse
is
the
Head
originally
and
immediately
,
the
Pope
derivatively
from
and
by
him
;
Christ
is
the
principall
,
the
Pope
but
his
deputy
,
and
representer
;
and
these
two
headships
doe
not
contradict
(
as
some
Protestants
imagine
)
but
are
subordinate
the
one
to
the
other
.
And
with
as
much
reason
they
may
deny
a
King
to
be
head
of
his
Kingdome
,
because
the
Scripture
saith
,
Psal.
46.8
.
God
is
King
over
all
the
earth
,
as
deny
the
Pope
to
be
head
of
the
Church
,
because
Christ
is
so
.
S.
Basil
(
Concione
de
poenit
.
)
shewes
us
the
difference
of
their
headships
:
Though
Peter
be
a
rock
(
saith
he
)
he
is
not
a
rock
,
as
Christ
is
;
for
Christ
is
the
true
immovable
rock
of
himselfe
,
Peter
is
immoveable
by
Christ
the
rock
,
for
Jesus
doth
communicate
and
impart
his
dignities
not
voiding
himselfe
of
them
;
but
holding
them
to
himselfe
,
bestowes
them
also
on
others
:
He
is
the
light
,
and
yet
you
are
the
lights
;
He
is
the
Priest
,
and
yet
he
makes
Priests
;
He
is
the
Rock
,
and
he
made
a
rock
.
Therefore
our
Saviour
saith
to
Peter
,
(
Math.
16.18.19
.
)
Thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
prevaile
against
it
.
And
,
I
will
give
unto
thee
the
Keys
of
the
Kingdom
of
heaven
,
and
whatsoever
thou
shalt
bind
upon
earth
shall
be
bound
in
heaven
,
and
whatsoever
thou
shalt
loose
on
earth
shall
be
loosed
in
heaven
.
Nor
is
it
contrary
to
this
(
as
Protestants
imagine
)
to
say
(
as
the
Fathers
sometimes
doe
)
that
the
Church
was
built
upon
the
confession
of
Peter
,
these
two
expositions
not
excluding
,
but
including
one
another
.
For
they
intend
that
the
Church
was
built
causally
on
the
confession
of
Peter
,
and
formally
on
the
ministry
of
the
Person
of
Peter
;
that
is
to
say
the
confession
of
Peter
was
the
cause
wherefore
Christ
chose
him
,
to
constitute
him
the
foundation
of
the
ministry
of
the
Church
:
and
that
the
person
of
S.
Peter
was
that
,
on
which
our
Lord
did
properly
build
his
Church
;
as
S.
Hilary
(
in
Mat.
c.
16.
)
saith
,
The
confession
of
S.
Peter
hath
received
a
worthy
reward
.
So
that
to
say
,
the
Church
is
built
upon
the
confession
of
Peter
,
is
not
to
deny
that
it
is
built
on
the
person
of
Peter
,
but
it
is
to
expresse
the
cause
wherefore
it
is
built
upon
him
;
as
when
S.
Hierome
(
ad
Pammach.
advers.
error
.
Joan.
Hierosol
.
Ep.
91.
)
said
,
that
Peter
walked
not
on
the
waters
,
but
faith
;
it
is
not
to
deny
that
S.
Peter
walked
truly
on
the
water
;
but
it
is
to
expresse
that
the
cause
that
made
him
walk
there
,
was
not
the
naturall
activity
of
his
body
,
but
the
faith
that
he
had
given
to
the
words
of
Christ
.
So
that
these
two
propositions
are
both
true
,
Peters
faith
walked
on
the
water
;
and
Peters
person
walked
on
the
water
;
so
likewise
these
,
the
Church
is
built
on
the
faith
of
Peter
,
and
the
Church
is
built
on
the
person
of
Peter
:
the
confession
of
Peters
faith
being
the
cause
why
Christ
built
his
Church
upon
Peters
person
.
Againe
our
Saviour
said
to
Peter
,
Simon
sonne
of
Jonas
lovest
thou
me
more
than
these
?
He
saith
unto
him
,
yea
Lord
thou
knowest
that
I
love
thee
.
He
said
unto
him
feed
my
lambs
,
John
21.15
.
And
thus
the
second
and
the
third
time
.
Which
speed
was
directed
to
Peter
alone
,
as
appeares
by
these
words
[
more
than
these
]
whereby
he
is
separated
from
the
rest
;
and
by
these
words
is
given
to
him
the
Ecclesiasticall
power
to
feed
,
and
also
to
governe
,
as
the
word
in
the
originall
doth
signifie
;
and
that
not
some
alone
,
but
all
the
whole
flock
of
Christ
.
Of
which
the
Fathers
give
abundant
testimony
:
S.
Aug.
saith
(
Serm.
5.
in
fest.
Pet.
&
Pauli
.
)
speaking
of
S.
Peter
,
that
he
only
amongst
the
Apostles
deserved
to
hear
,
verily
I
say
unto
thee
thou
art
Peter
,
and
upon
this
rock
I
will
build
my
Church
,
worthy
truly
,
who
to
the
people
,
who
were
to
be
builded
in
the
house
of
God
,
might
be
a
stone
for
their
foundation
,
a
pillar
for
their
stay
,
a
key
to
open
the
gates
of
the
Kingdome
of
heaven
.
And
againe
,
(
Quaestion
.
vet.
&
.
nov.
Test
.
q.
7●
.
)
'Our
Saviour
when
he
commands
to
pay
for
himself
and
Peter
,
seemes
to
have
payed
for
all
;
because
as
in
our
Saviour
were
all
the
causes
of
superiority
;
so
after
him
all
are
contained
in
Peter
;
for
he
ordained
him
the
head
of
them
,
that
he
might
be
the
head
of
our
Lords
flock
.
S.
Gregory
also
(
lib.
4.
Ep.
32.
)
saith
,
'
It
is
cleer
to
all
that
know
the
Gospell
,
that
by
our
Lords
mouth
,
the
care
of
the
whole
Church
is
committed
to
Holy
Peter
,
the
Prince
of
all
the
Apostles
,
for
to
him
it
is
said
,
Peter
lovest
thou
me
?
feed
my
sheep
;
and
further
he
applies
the
places
of
Scripture
spoken
to
S.
Peter
above
mentioned
,
to
this
end
.
And
S.
Chrysostome
(
Hom.
87.
in
Joan.
21.
)
saith
,
that
Peter
was
the
mouth
of
the
Apostles
,
and
the
Prince
and
top
of
the
company
,
and
therefore
Paul
went
to
see
him
above
others
.
As
for
S.
Pauls
reproving
of
S.
Peter
,
it
was
for
an
error
of
conversation
not
of
doctrine
,
as
Tertullian
saith
,
nor
doth
it
any
way
diminish
his
Primacy
,
but
only
shews
,
that
an
inferiour
may
reprove
his
superiour
,
if
the
matter
require
it
,
and
the
manner
be
not
unseemly
;
which
no
man
will
deny
:
Therefore
this
instance
is
nothing
to
the
purpose
,
being
thus
also
answered
by
S.
Augustine
.
lib.
2.
de
.
Bapt.
c.
1.
§
.
2.
And
as
Christ
ordained
S.
Peter
to
be
the
supreme
Pastor
and
Head
of
the
Church
,
so
it
was
his
will
,
that
that
office
should
continue
in
S.
Peters
successors
in
the
Sea
of
Rome
.
That
there
should
be
one
chiefe
Pastor
alwaies
in
the
Church
for
the
government
thereof
,
and
deciding
of
controversies
,
Gods
practise
in
the
Church
of
the
Jewes
(
Numb
.
20.28
.
Exod.
18.15
.
&c.
Deut.
17.8
.
&c.
)
gives
us
reason
to
believe
;
who
appointed
the
High
Priests
therein
to
succeed
one
another
,
to
this
end
.
That
the
office
of
a
Pastor
is
alwaies
needfull
,
our
Saviour
implies
in
calling
his
people
,
his
sheep
;
and
sheep
without
a
shepherd
are
like
to
be
but
il
provided
for
:
and
as
they
are
alwaies
sheep
,
so
they
ought
alwaies
to
have
a
shepherd
;
which
office
in
ordinary
being
given
to
S.
Peter
first
,
ought
to
continue
out
of
the
necessity
of
the
cause
thereof
,
so
long
as
the
sheep
continue
,
which
will
be
to
the
end
of
the
world
:
Which
S.
Peter
not
being
now
able
to
doe
in
person
;
reason
requires
that
it
should
be
done
by
his
Successors
.
The
Apostle
1
Cor.
12.21
.
compares
the
Church
to
a
body
,
and
saith
,
The
head
cannot
say
to
the
feet
,
I
have
no
need
of
you
;
which
cannot
be
understood
of
Christ
our
head
,
for
he
may
truly
say
to
us
all
,
that
he
hath
no
need
of
us
;
it
must
therefore
be
meant
of
some
Head
here
on
earth
,
which
must
continue
as
long
as
the
Church
continues
a
body
,
and
that
is
to
the
worlds
end
.
And
that
the
successors
of
S.
Peter
are
this
Head
,
S.
Chrysostome
doubts
not
to
affirm
who
demanding
why
Christ
shed
his
blood
,
It
was
to
gaine
that
flock
,
the
care
whereof
he
committed
to
Peter
&
to
Peters
successors
.
And
S.
Leo
,
Peter
continues
and
lives
in
his
Successors
.
And
that
his
successors
are
the
Bishops
of
Rome
is
out
of
doubt
;
none
but
they
ever
assuming
it
to
themselves
,
or
having
it
granted
by
others
.
For
the
Bishop
of
Antioch
succeeded
not
S.
Peter
in
the
government
of
the
whole
Church
,
but
of
that
diocesse
;
for
succession
to
any
in
his
whole
right
,
is
not
but
to
him
that
leaves
his
place
either
by
naturall
death
,
deposition
or
voluntary
resignation
;
now
S.
Peter
living
and
ruling
left
the
Church
of
Antioch
,
and
placed
his
Sea
at
Rome
,
where
he
also
died
;
so
that
he
that
succeeds
him
in
that
Sea
,
must
succeed
him
both
as
he
was
Bishop
thereof
,
and
likewise
as
he
was
Head
of
the
whole
Church
:
as
for
the
Bishop
of
Antioch
he
did
never
either
possesse
,
or
pretend
to
higher
than
the
third
place
amongst
the
Patriarchs
.
(
Cone
.
Nic.
Can.
6.
)
Gelasius
(
In
decret.
cum
70.
Episcopis
)
affirmes
that
the
Roman
Church
is
preferred
before
other
Churches
,
not
by
any
constitutions
of
Councells
,
but
she
obtained
Primacy
by
the
Evangelicall
voice
of
our
Lord
;
saying
,
thou
art
〈◊〉
upon
this
rock
I
will
build
m●…
〈◊〉
And
S.
Hierome
in
his
59.
Epistle
〈…〉
to
Pope
Dam●sus
saith
,
To
〈◊〉
she
〈◊〉
require
from
the
Priest
the
〈◊〉
〈◊〉
●●●tion
,
and
from
the
Pastor
〈…〉
I
speak
with
the
successor
of
th●
〈◊〉
sho●●
&c.
I
following
none
but
Christ
in
〈◊〉
joyned
in
Communion
to
your
holyn
sse
,
that
is
to
the
chaire
of
Peter
;
upon
that
,
rock
I
know
the
Church
to
be
builded
3.
whosoever
out
of
this
house
eates
the
lamb
,
is
prophane
,
whosoever
shall
not
be
in
the
Ark
of
Noe
shall
perish
in
the
deluge
.
And
S.
Aug.
writing
to
Pope
Innocentius
(
Epist
92.
)
saith
,
wee
think
that
by
the
Authority
of
your
Holynesse
:
derived
from
the
authority
of
Holy
Scriptures
,
they
will
more
easily
yeeld
,
who
believe
such
perverse
and
pernicious
:
things
.
Wherein
he
derives
the
Popes
authority
from
the
Scriptures
.
And
S
Bernard
writing
to
Pope
Eugenius
saith
thus
,
Thou
alone
art
not
only
the
Pastor
of
sheep
,
Out
of
the
word
of
our
Lord
.
For
to
whom
,
I
do
not
say
Bishops
,
but
also
of
the
Apostles
,
were
all
the
sheep
so
absolutely
and
indeterminately
committed
?
Peter
if
thou
lovest
me
feed
my
sheep
:
which
?
the
people
of
this
or
that
city
,
country
,
or
Kingdome
?
Hee
saith
,
my
sheep
.
To
whom
,
is
it
not
plain
,
that
hee
did
not
assigne
some
,
but
all
?
Nothing
is
excepted
where
nothing
is
distinguished
,
&c.
To
conclude
,
James
(
who
seemed
a
pillar
for
the
Church
)
was
content
with
Jerusalem
onely
,
yeelding
the
universality
to
Peter
.
And
with
the
Fathers
apart
,
doe
concur
the
Fathers
united
in
Councell
,
by
whom
in
many
Councells
this
truth
hath
been
declared
,
as
in
the
Councell
of
[
a
](A65197-e57830-b)
a
Sess.
14.
c.
7.
Trent
,
the
Councell
of
Florence
,
[
b
](A65197-e57890-b)
b
Sess.
ult.
the
Councell
of
[
c
](A65197-e57910-b)
c
Respons.
Synod
de
authoritat
.
Conc.
general
.
Basil
,
the
Councell
of
[
d
](A65197-e57940-b)
d
Part.
2.
Act.
3.
Ephesus
,
the
Councell
of
[
e
](A65197-e57990-b)
e
Sub.
Innoc.
3.
e.
5.
Lateran
,
the
second
Councell
of
[
f
](A65197-e58040-b)
f
Act.
2.
Nice
,
the
Councell
of
[
g
](A65197-e58080-b)
g
Conc.
Chal.
Act.
1.
&
.
Act.
3.
tom
.
2.
p.
252
edit.
Venet.
Chalcedon
,
as
is
easy
to
shew
at
large
if
need
required
.
§
.
3.
As
for
the
attempt
of
the
Bishop
of
Constantinople
against
the
Pope
,
it
was
not
for
the
Primacy
and
headship
of
the
Church
Catholique
,
but
only
of
the
Churches
of
the
East
;
And
the
title
of
universall
Bishop
which
he
claimed
,
was
not
with
intent
of
superiority
over
the
Pope
,
but
over
the
other
Patriarchs
,
who
were
all
of
the
Easterne
Empire
,
and
in
association
with
the
Pope
for
those
parts
,
yet
with
subjection
to
the
Pope
,
acknowledging
him
the
root
and
stock
of
the
universality
;
even
as
Menas
Patriarch
of
Constantinople
in
the
time
of
this
contention
acknowledges
,
saying
,
we
will
in
all
things
follow
and
obey
the
sea
Apostolique
.
And
as
the
Emperour
and
Patriarch
both
acknowledge
;
as
S.
Gregory
(
lib.
7.
indict
.
2.
ep.
93.
)
reports
in
these
words
;
Who
is
it
that
doubts
but
that
the
Church
of
Constantinople
is
subject
to
the
Sea
Apostolique
,
which
the
most
religious
Lord
the
Emperour
,
and
our
brother
Bishop
of
the
same
city
continually
protest
.
And
if
it
were
true
(
as
Protestants
imagine
)
that
the
Bishop
of
Constantinople
contended
with
the
Pope
for
the
absolute
Primacy
over
the
Christian
world
,
this
doth
no
more
prove
his
right
,
than
Perkin
Warbecks
pretention
in
the
daies
of
King
Henry
the
seventh
,
did
prove
his
right
to
the
crown
of
England
.
And
certain
it
is
that
neither
the
one
,
nor
the
other
did
obtain
that
which
he
aspired
to
,
but
were
rejected
by
the
voice
of
mankind
,
which
is
an
argument
that
their
claim
was
unjust
.
§
.
4.
Another
great
objection
of
Protestants
against
the
Popes
Primacy
,
is
fetched
from
S.
Gregory
,
who
was
Pope
himselfe
;
and
is
this
,
That
he
that
intitled
himselfe
universall
Bishop
,
exalted
himselfe
like
Lucifer
above
his
brethren
,
and
was
a
forerunner
of
Antichrist
.
To
the
understanding
of
which
words
,
I
found
that
the
word
universall
hath
two
meanings
,
;
the
one
proper
,
literall
and
grammaticall
,
whereby
it
signifies
Only
Bishops
excluding
all
others
;
the
other
transferred
and
Metaphoricall
,
whereby
it
signifies
the
supreme
over
all
Bishops
:
and
S.
Gregory
censured
this
title
in
the
first
sense
;
because
that
from
hence
it
would
have
ensued
,
that
there
had
been
but
one
Bishop
only
,
and
that
all
the
rest
had
been
but
his
Deputies
and
not
true
Bishops
,
and
true
Officers
of
Christ
;
as
he
saith
,
(
l.
7.
ind.
2.
Ep.
96.
)
If
there
be
one
that
is
universall
Bishop
,
all
the
rest
are
no
more
Bishops
.
Now
S.
Gregory
maintained
that
all
Bishops
were
true
Bishops
,
Ministers
and
officers
of
Christ
,
although
concerning
jurisdiction
,
they
were
subordinate
the
one
to
the
other
.
He
therefore
that
usurps
that
title
wholely
to
himselfe
,
exalts
himselfe
(
with
relation
to
the
Episcopall
order
)
above
his
brethren
,
denying
him
the
essence
and
propriety
of
Bishops
,
and
officers
of
Christ
,
and
makes
them
only
Commissioners
to
him
,
as
if
they
had
the
originall
of
that
office
from
him
;
and
not
from
God
.
And
in
this
sense
S.
Gregory
withstood
the
title
of
universall
Bishop
,
and
not
to
deny
(
in
case
of
jurisdiction
)
the
superiority
of
one
Bishop
over
another
,
and
the
Bishop
of
Rome
over
all
:
For
that
he
maintaines
(
Lib.
7.
ind.
2.
Ep.
62.
)
saying
,
If
there
be
any
crime
found
in
Bishops
,
I
know
no
Bishop
but
is
subject
to
the
Sea
Apostolique
.
He
also
addes
for
explication
of
the
matter
in
hand
,
(
Lib.
4.
ind.
13.
Ep.
32.
)
that
The
care
of
the
Church
hath
been
committed
to
the
holy
Apostle
,
and
Prince
of
all
the
Apostles
,
S.
Peter
;
the
care
and
Principality
hath
been
committed
to
him
,
and
yet
he
is
not
called
universall
Apostle
.
In
which
words
hee
ascribes
the
Primacy
and
headship
of
the
Church
to
S.
Peter
,
&
yet
denies
the
universality
:
it
must
therfore
needs
be
,
that
the
word
universal
in
S.
Gregories
sense
,
in
this
case
,
is
not
the
deniall
of
the
Primacy
of
Jurisdiction
over
the
whole
Church
,
but
of
his
being
the
only
Apostle
,
as
if
there
were
none
but
he
,
&
such
as
should
derive
their
authority
originally
from
him
,
&
not
from
God
.
And
with
application
to
the
Pope
,
it
is
the
denyall
of
his
being
the
only
Bishop
,
as
if
there
were
no
Bishop
in
the
world
but
he
,
or
such
as
he
should
constitute
his
deputies
,
as
from
himself
,
and
not
by
command
from
God
,
and
as
the
Officers
of
God
.
Moreover
the
Histories
of
all
ages
beat
record
,
that
the
Bishop
of
Rome
hath
exercised
authority
over
all
other
Bishops
in
the
world
,
even
in
all
Forraign
Nations
,
(
both
before
S.
Gregory
and
after
,
and
even
in
his
person
,
and
therefore
he
cannot
mean
the
universall
Government
,
when
he
reproves
the
title
of
universall
Bishop
;
)
as
by
creating
them
himself
;
by
confirming
them
,
created
by
others
;
by
deposing
them
,
by
restoring
them
,
being
deposed
by
others
;
by
appointing
them
his
Vicars
,
by
finall
deciding
their
controversies
;
by
accepting
their
Appeales
;
by
making
Lawes
over
all
the
Church
;
by
dispensing
with
them
;
by
inflicting
his
censures
;
by
being
President
in
Generall
Councells
;
by
calling
of
Councells
,
so
far
as
concerned
the
Ecclesiasticall
authority
,
which
is
the
chiefest
;
though
the
Emperours
concurred
therein
in
regard
of
temporall
authority
,
and
of
that
only
,
to
make
them
obligatory
to
the
secular
tribunall
,
and
executory
by
the
Ministry
of
the
Officers
of
the
Emperour
;
as
witnesseth
the
sixt
Generall
Councell
,
(
Act
18.
)
speaking
of
the
first
Generall
Councell
of
Nice
,
which
saith
,
The
most
sacred
Constantine
and
the
Praise-worthy
Sylvester
called
the
famous
Councell
of
Nice
:
which
may
also
be
proved
of
all
the
rest
.
And
by
the
saying
of
Athanasius
(
ad
solit.
)
That
an
Emperour
presiding
in
Ecclesiasticall
judgements
is
the
Abomination
of
Desolation
,
fore-told
by
Daniel
.
And
of
Osius
the
Bishop
of
Cordua
,
in
an
Epistle
of
his
to
Constantius
the
Emperour
;
Go
not
about
to
meddle
in
Ecclesiasticall
affairs
;
and
command
not
us
in
such
matters
,
but
rather
learne
of
us
;
God
hath
committed
the
Empire
to
thee
,
and
the
government
of
the
Church
to
us
.
And
by
the
Protestation
of
the
Emperour
Constantine
,
Pogonat
sent
to
Rome
for
the
holding
of
the
sixth
Generall
Councell
,
I
will
not
sit
as
Emperour
amongst
them
,
I
will
not
speak
imperiously
,
All
which
do
undoubtedly
prove
the
Pope
of
Rome
both
by
divine
and
humane
Law
,
and
by
the
right
of
prescription
in
all
ages
,
to
be
the
supreme
Pastor
and
Head
of
the
Church
.
And
all
the
objections
urged
by
Calvin
,
&
all
other
invaders
of
this
Sea
,
are
but
like
water
furiously
beating
against
a
Rock
,
broken
into
drops
,
and
forced
creepingly
to
recoile
,
and
to
foame
and
cry
through
shame
and
indignation
at
their
vaine
and
impossible
attempts
:
impossible
indeed
,
unlesse
they
have
more
force
then
the
gates
of
hell
,
for
they
shall
never
prevaile
against
this
Rock
.
CHAP.
XXI
.
That
English
Protestants
do
much
mistake
Catholique
Doctrine
,
being
abused
by
the
malice
or
ignorance
of
many
of
their
Ministers
;
And
that
upon
their
owne
grounds
they
are
obliged
to
inform
themselves
more
exactly
of
the
truth
.
§
.
1.
AFter
all
these
fore-going
considerations
,
for
my
more
explicite
satisfaction
,
I
descended
to
the
examination
of
all
the
particular
Doctrines
in
controversie
betwixt
the
Church
of
Rome
and
the
Protestants
;
whom
I
found
in
all
things
to
be
exceedingly
over-weighed
both
by
Scripture
,
Councells
,
Fathers
,
and
reason
.
Of
which
I
will
say
no
more
than
I
have
done
,
but
onely
to
shew
in
some
few
particulars
,
how
our
poore
English
people
are
abused
by
their
ordinary
Preachers
,
and
made
to
believe
monstrous
things
of
the
Doctrine
and
practice
of
the
Church
of
Rome
,
who
for
the
most
part
stating
the
question
false
,
and
laying
to
the
Catholiques
charge
the
things
that
they
do
not
teach
,
raise
an
error
out
of
their
own
fancy
,
and
then
fight
against
it
most
couragiously
,
under
the
title
of
Popery
.
And
every
young
Minister
is
so
valiant
herein
,
that
he
thinks
he
baffles
the
most
learned
Cardinall
Bellarmine
,
as
Goliah
thought
he
could
have
done
David
;
and
in
this
case
for
the
most
part
the
most
ignorant
and
imprudent
are
the
forwardest
.
And
this
I
add
to
rectifie
the
opinions
of
the
lesse
learned
,
and
to
reconcile
them
so
far
to
the
Catholique
doctrines
,
as
to
believe
they
are
not
so
monstrous
as
they
are
vulgarly
imagined
.
First
then
they
tell
the
people
that
the
Papists
(
as
they
call
them
)
are
Idolaters
,
in
that
they
worship
Images
,
stockes
,
and
stones
,
little
painted
babies
and
puppets
,
with
many
such
like
titles
,
wherewith
they
make
themselves
merry
;
and
then
alledge
all
the
places
of
the
Scripture
,
or
Fathers
,
wherein
the
Idolatry
of
the
Heathen
is
reproved
.
Now
it
is
most
certain
that
this
is
an
unjust
charge
against
Catholiques
;
first
because
the
worship
of
Images
and
Idolls
is
not
all
one
,
seeing
the
words
are
of
different
signification
,
as
is
manifest
by
those
places
where
it
is
said
,
Let
us
make
man
after
our
Image
,
(
Gen.
1.26
.
)
And
a
man
ought
not
to
cover
his
head
,
because
he
is
the
image
and
glory
of
God
.
(
1
Cor.
11.7
.
)
with
many
the
like
;
wherein
if
they
say
that
Image
&
Idoll
were
all
one
,
they
must
say
also
that
when
God
made
Adam
,
hee
made
to
himselfe
an
Idoll
.
Secondly
Catholiques
doe
not
worship
Images
,
as
God
,
which
the
Heathen
and
Jewes
,
when
they
had
committed
Idolatry
,
did
,
as
appears
by
Elias
who
saith
unto
them
,
3.
Kings
18.21
.
If
the
Lord
be
God
,
follow
him
,
if
Baal
be
God
,
follow
him
;
cleerly
intimating
thereby
,
that
they
that
followed
Baal
,
followed
and
worshipped
him
as
God
.
Thirdly
it
is
only
the
worship
of
Images
for
God
,
which
is
by
God
forbidden
,
as
appears
,
Exod.
20.23
.
where
it
is
said
,
you
shall
not
make
to
your selves
Gods
of
silver
and
Gods
of
gold
,
and
Lev.
26.1
.
you
shall
make
no
Idolls
and
graven
Images
,
&c.
to
bow
downe
therto
,
for
I
am
the
Lord
,
and
my
glory
I
will
not
give
to
another
,
neither
my
praise
to
graven
images
,
Esay
24.8
.
By
which
places
(
as
by
all
other
)
is
forbidden
that
kind
of
bowing
,
honour
,
and
worship
which
is
due
to
God
only
,
because
it
is
said
,
I
am
the
Lord
,
therfore
Images
are
not
;
and
my
praise
and
my
glory
I
will
not
give
to
another
,
that
is
,
that
praise
and
glory
which
is
due
to
me
only
;
for
otherwise
(
seeing
man
is
another
thing
from
God
)
it
would
be
unlawfull
to
give
any
kind
of
praise
,
or
bow
down
to
men
,
which
no
body
I
think
will
affirme
.
This
and
this
only
,
is
properly
Idolatry
;
namely
,
to
worship
a
creature
,
believing
it
to
be
God
,
and
giving
to
it
the
divine
incommunicable
attributes
,
and
in
that
imagination
to
exercise
devotion
to
it
;
which
is
far
from
the
belief
or
practise
of
Catholiques
.
But
that
holy
creatures
,
as
Saints
and
Angells
are
to
be
worshipped
,
with
such
worship
as
we
give
to
persons
of
severall
qualities
here
on
earth
,
as
bowing
and
kneeling
;
or
such
as
we
give
to
all
whose
help
we
desire
,
as
praying
;
and
these
(
in
the
absence
of
the
parties
)
by
and
through
their
Images
;
and
that
the
Images
themselves
are
to
be
reverently
handled
for
their
sakes
,
whom
they
represent
,
no
rationall
man
can
deny
.
§
.
2.
And
whereas
many
Protestants
stumble
at
the
word
worship
,
and
think
that
it
imports
a
thing
that
is
to
be
done
to
God
only
,
they
are
therein
mistaken
;
worship
signifying
any
kind
of
reverence
and
respect
either
of
body
or
mind
;
and
is
communicable
to
all
creatures
according
to
their
dignity
:
therefore
in
the
English
Phrase
we
call
all
eminent
Gentlemen
,
worshipfull
,
that
is
,
men
that
deserve
reverence
or
worship
;
and
all
men
do
worship
others
,
when
they
put
off
their
hats
,
or
bow
their
bodies
to
them
.
And
whereas
they
say
,
it
is
but
civill
worship
which
they
give
to
men
,
it
is
impertinent
;
for
civill
and
religious
worship
do
not
differ
in
the
outward
act
or
expression
,
but
in
the
object
that
is
worshipped
;
that
being
civill
worship
which
is
given
to
a
civil
person
or
thing
,
which
is
religious
worship
,
being
directed
to
a
holy
person
or
thing
.
Now
Saints
,
being
holy
persons
,
their
Images
or
other
things
that
belong
to
them
may
be
said
to
be
holy
;
first
because
they
have
relation
to
them
;
as
the
Scripture
saith
,
put
off
thy
shooes
from
thy
feet
;
for
the
place
where
thou
standest
is
holy
ground
,
Exod.
3.5
.
which
was
in
regard
of
the
presence
of
the
Angells
by
whom
the
Law
was
delivered
,
Gal.
3.19
.
Secondly
because
Images
are
dedicated
to
honour
God
withall
,
by
and
through
them
whom
they
represent
,
of
which
the
Scripture
saith
,
whatsoever
shall
once
be
consecrated
,
shall
be
most
holy
to
the
Lord
,
Levit.
27.28
.
for
which
cause
all
the
Vestments
and
Vtensils
of
the
Temples
were
called
holy
;
therefore
the
reverence
and
respect
done
to
Images
is
and
ought
to
be
holy
or
religious
worship
;
for
whatsoever
is
holy
,
is
religiously
honourable
or
worshipfull
,
and
that
so
far
,
and
in
that
sense
that
it
is
holy
;
and
so
are
Images
of
religious
persons
.
The
Councell
of
Trent
(
Sess
.
25.
decret.
de
Sanct.
Imag.
)
hath
expressed
the
doctrine
of
the
Catholique
Church
herein
,
in
these
words
,
The
Image
of
Christ
,
of
the
Virgin
Mother
of
God
,
and
of
other
Saints
are
to
be
had
and
retained
,
especially
in
Churches
;
and
due
honour
and
worship
is
to
be
imparted
to
them
;
not
for
that
any
Divinity
is
to
be
believed
to
be
in
them
,
or
vertue
for
which
they
are
worshipped
;
or
that
any
thing
is
to
be
begged
of
them
,
or
that
hope
is
to
be
put
in
them
,
as
in
times
past
the
Pagans
did
,
who
put
their
trust
in
Idolls
;
but
because
the
honour
which
is
exhibited
to
them
,
is
referred
to
the
first
pattern
,
which
they
resemble
.
So
that
by
the
Images
which
we
kisse
,
and
before
whom
we
uncover
our
heads
and
kneel
,
we
adore
Christ
and
his
Saints
,
whose
likenesse
they
beare
.
Whatsoever
is
more
than
this
,
are
but
School-points
,
which
no
man
is
bound
to
believe
further
than
his
particular
reason
guides
him
.
But
howsoever
the
belief
is
(
say
the
Protestants
)
yet
the
practise
is
otherwise
,
and
some
ignorant
people
doe
pray
to
Images
believing
them
to
be
very
God
,
and
so
seek
succour
from
them
,
as
from
God
;
and
it
is
better
(
say
they
)
that
the
worship
of
Images
should
be
abolished
,
than
that
it
should
be
the
occasion
of
Idolatry
.
Their
affirmation
as
it
is
not
to
be
believed
,
considering
the
plentifull
meanes
of
instruction
in
all
places
,
and
the
easinesse
of
the
thing
to
be
apprehended
,
so
their
inference
is
false
;
for
(
passing
by
their
preferring
their
own
judgement
herein
,
before
all
the
world
of
Catholiques
,
which
objection
lies
against
them
in
all
that
they
say
,
and
is
a
great
one
)
I
answer
,
the
good
use
of
a
thing
is
not
to
be
taken
away
because
of
the
abuse
,
especially
when
the
good
use
is
very
abundant
,
and
the
abuse
very
rare
,
and
easily
amended
by
instruction
;
otherwise
all
good
things
must
be
abolished
,
because
by
some
or
other
they
are
abused
.
These
men
that
argue
thus
,
wil
not
say
that
wine
is
to
be
destroyed
,
because
some
men
are
drunk
therewith
;
or
the
use
of
swords
forbidden
,
because
some
men
commit
murder
with
them
;
espetially
,
that
the
reading
of
the
Bible
should
is
be
prohibited
,
because
some
men
pervert
it
(
as
the
Apostle
saith
)
to
their
own
damnation
.
The
use
of
Jmages
then
(
notwithstanding
this
objection
)
is
lawfull
,
and
unfit
to
be
abolished
.
Nor
truly
can
any
man
,
whose
naturall
understanding
is
not
corrupted
by
his
corrupting
of
Scripture
,
boggle
at
it
.
It
is
a
Principle
in
nature
,
gathered
out
of
Aristotle
,
IDEM
EST
MOTUS
IN
IMAGINEM
ET
EXEMPLAR
,
that
the
image
may
and
ought
to
stand
for
the
person
whose
image
it
is
,
and
is
by
imagination
to
be
taken
as
if
it
were
the
person
,
and
what
we
doe
to
the
Image
,
is
done
by
imagination
to
the
person
.
And
this
is
expressed
by
the
Prophet
David
saying
,
Adore
his
footstoole
,
(
which
the
Protestants
of
England
falsly
translate
at
his
footstool
)
because
he
is
holy
,
Psal.
98.5
.
God
appointed
that
the
Tabernacle
should
be
taken
by
imagination
for
his
house
,
the
Mercy-seat
for
his
Throne
,
and
the
Ark
for
his
footstool
,
and
so
he
imagined
there
present
,
as
sitting
with
his
feet
on
the
Ark
;
and
this
ordination
being
supposed
,
the
Prophet
saith
,
Adore
his
footstool
;
yet
taking
of
the
Ark
,
as
a
place
where
God
is
present
,
〈◊〉
but
a
positive
ordinance
(
whereas
Images
by
the
law
of
nature
stand
for
those
whose
images
they
are
)
yet
this
positive
ordinance
supposed
,
the
law
of
nature
also
binds
men
to
worship
and
adore
it
,
with
reference
to
God
,
imagined
to
sit
thereon
.
This
ever
hath
been
and
is
the
opinion
and
practise
of
all
the
world
,
except
it
be
of
those
who
under
the
shew
of
grace
have
extinguished
the
light
of
nature
,
and
yet
even
these
in
their
humane
practises
doe
the
same
things
;
as
if
Christ
and
his
Saints
were
the
only
men
that
after
death
or
in
absence
were
incapable
of
honour
.
It
is
well
known
that
the
Kings
and
Queenes
of
England
are
honoured
by
uncovering
of
the
head
in
all
places
,
where
they
are
but
supposed
to
be
present
;
and
when
they
are
dead
,
untill
their
funeralls
are
solemnized
,
there
is
the
same
respect
exhibited
to
their
Images
as
to
themselves
.
And
what
Puritane
lover
is
there
that
will
not
in
the
ardour
of
his
affection
,
kisse
,
lay
in
his
bosome
,
and
talk
to
,
not
only
the
picture
(
which
doth
more
immediately
and
directly
represent
a
person
,
than
any
thing
else
)
but
even
the
handkercher
,
glove
,
or
letter
,
which
are
but
reliques
of
her
whom
he
desires
in
marriage
?
And
is
it
lesse
Idolatry
to
doe
these
things
to
mortall
men
than
to
immortall
Saints
,
though
there
be
as
much
difference
observed
in
the
degree
of
honour
,
as
there
is
between
the
dignity
of
the
persons
?
Surely
if
they
consider
it
duely
,
they
will
find
that
they
must
either
leave
their
religion
in
this
point
,
or
their
manners
and
civility
in
all
points
,
seeing
either
both
or
neither
are
Idolatry
.
§
.
3.
Secondly
they
teach
the
people
,
and
the
people
ordinarily
believe
,
that
Catholiques
think
to
be
saved
by
their
good
workes
,
and
that
without
being
beholding
to
Christ
;
For
they
make
an
opposition
between
these
two
assertions
;
wee
are
saved
by
Christs
merits
;
And
we
are
saved
by
our
own
merits
:
Hence
they
believe
that
Catholiques
are
the
proudest
and
most
ungratefull
to
God
of
all
people
in
the
world
.
But
this
doctrine
is
misliked
amongst
them
,
because
it
is
misunderstood
.
For
Catholiques
hold
that
no
work
is
meritorious
with
God
of
its
owne
nature
;
but
to
make
the
same
meritorious
many
graces
are
required
.
First
the
grace
of
adoption
in
Baptisme
,
whereby
soules
are
supernaturally
beautified
by
participation
of
the
divine
nature
,
whence
a
triple
dignity
redounds
to
works
:
One
from
God
the
Father
,
who
in
respect
of
adoption
,
regards
good
works
,
as
the
works
of
his
children
:
Another
from
God
the
holy
Ghost
dwelling
in
us
,
by
whom
good
works
are
honoured
,
as
by
the
principall
author
of
them
;
so
that
he
rather
then
wee
,
doth
the
works
:
Thirdly
they
receive
dignity
from
God
the
Sonne
,
whose
members
we
are
made
by
grace
,
which
grace
he
by
his
merits
purchased
for
us
,
so
that
the
works
we
doe
,
are
reputed
not
so
much
ours
,
or
his
;
as
the
work
of
a
particular
member
is
attributed
principally
to
the
head
.
Secondly
there
is
required
grace
prevenient
whereby
God
stirres
up
mens
hearts
to
pious
workes
;
and
grace
adjuvant
to
assist
us
in
the
performancee
of
the
works
,
making
our
free-will
produce
works
that
are
supernaturall
;
and
above
the
reach
of
meer
man
.
Thirdly
there
is
required
the
grace
of
mercifull
indulgence
,
in
not
using
us
in
the
rigour
of
his
justice
;
for
God
might
require
the
good
works
we
doe
,
as
his
own
by
many
titles
:
as
by
the
title
of
justice
,
being
the
works
of
his
servants
and
bondmen
;
by
the
title
of
religion
,
as
being
the
works
of
his
creatures
;
by
the
title
of
gratitude
,
as
being
the
works
of
persons
infinitely
obliged
to
him
;
by
which
titles
if
God
did
exact
upon
works
with
uttermost
rigour
,
no
goodnesse
would
be
left
in
them
to
be
offered
for
meriting
of
heaven
;
But
his
infinite
benignity
remitting
this
rigour
,
moved
thereunto
through
the
merits
of
Christ
,
is
content
that
wee
make
use
of
our
good
works
for
the
purchasing
of
glory
,
and
doth
not
exact
them
as
wholely
due
by
all
his
titles
.
The
fourth
is
the
favour
of
Gods
liberall
promise
,
by
which
he
obligeth
himselfe
to
reward
the
good
works
of
his
children
according
to
the
measure
of
their
goodnesse
,
without
which
the
most
excellent
works
of
Saints
could
not
establish
an
obligation
on
him
.
And
finally
there
is
required
the
grace
of
perseverance
,
without
which
no
man
is
crowned
.
And
so
far
are
Catholiques
from
boasting
or
trusting
in
their
merits
,
that
the
Councell
of
Trent
(
Sess
.
6.
Can.
16.
)
faith
,
God
forbid
that
a
Christian
should
either
boast
or
trust
in
himself
,
and
not
in
our
Lord
,
whose
goodnesse
is
so
great
towards
all
men
,
as
that
those
things
which
are
his
gifts
,
he
will
have
to
be
our
merits
.
To
be
worthy
of
a
thing
,
to
deserve
or
merit
it
,
signifie
all
one
;
and
that
by
our
works
we
deserve
and
are
worthy
of
heaven
,
is
the
frequent
phrase
of
Scripture
:
The
workeman
is
worthy
of
his
hire
,
saith
our
Saviour
;
Luke
10.7
.
And
S.
Paul
,
That
you
may
be
counted
worthy
of
the
Kingdome
of
God
;
for
which
also
ye
suffer
,
2.
Thes.
1.5
.
And
again
,
That
you
may
walk
worthy
of
God
,
in
all
things
pleasing
,
fructifying
in
all
Good
works
,
Colos.
1.10
.
And
our
Saviour
,
They
shall
walk
with
me
in
white
,
for
they
are
worthy
,
Revel.
3.4
.
And
againe
,
Come
ye
blessed
of
my
Father
possesse
the
kingdome
&c.
for
I
was
hungry
and
ye
gave
me
meat
&c.
Math.
25.34
.
alledging
these
as
the
cause
why
God
received
them
into
everlasting
habitations
;
with
plenty
of
other
places
to
this
purpose
.
As
for
the
most
frequently
objected
place
of
Luc.
17.10
.
when
you
have
done
all
those
things
that
are
commanded
you
,
say
we
are
unprofitable
servants
,
we
have
done
that
which
was
our
duty
to
do
;
According
to
S.
Ambrose
(
lib.
8.
in
Luc.
)
Christ
commands
hereby
to
acknowledge
what
we
are
of
our selves
,
to
wit
,
unprofitable
,
not
what
we
are
by
his
grace
,
for
that
is
profitable
;
according
to
the
Apostle
,
2
Tim.
2.21
.
If
any
man
therefore
shall
cleanse
himselfe
from
these
,
he
shall
be
a
vessell
unto
honour
,
sanctified
and
profitable
to
our
Lord
,
prepared
to
every
good
work
;
according
to
S.
Augustine
,
(
Serm.
3.
de
verb.
Dom.
)
we
may
be
said
to
be
unprofitable
servants
,
because
in
doing
all
that
is
commanded
,
we
do
but
our
duty
,
we
are
Gods
servants
and
slaves
,
and
owe
him
all
,
nor
could
we
look
for
reward
had
he
not
voluntarily
covenanted
with
us
.
And
to
this
base
and
poor
condition
of
ours
,
for
the
preservation
of
our
humility
,
Christ
in
these
words
sends
back
our
thoughts
:
which
hinders
not
,
but
that
(
supposing
Gods
bountifull
promise
and
covenant
)
we
may
through
his
grace
truly
merit
and
expect
reward
;
himself
saying
,
Mat.
20.14
.
Didst
thou
not
covenant
with
me
for
a
penny
?
take
that
which
is
thine
own
,
and
go
thy
way
.
S.
Chrysostome
observes
,
that
Christ
saith
not
,
you
are
unprofitable
servants
,
but
bids
them
to
say
,
they
are
;
willing
us
thereby
,
after
our
good
deeds
,
to
think
humbly
,
lest
they
be
corrupted
with
pride
;
for
that
otherwise
they
only
that
work
evill
are
by
God
accounted
unprofitable
,
but
they
that
do
good
,
profitable
,
as
our
Saviour
saith
,
Mat.
25.21
.
well
done
good
and
faithfull
servant
,
because
thou
hast
been
faithfull
over
a
few
things
.
〈◊〉
place
thee
over
many
things
;
enter
〈…〉
the
joy
of
thy
Master
.
And
the
〈…〉
servant
cast
ye
into
utter
darkness
〈…〉
if
all
Protestants
be
unprofitable
〈…〉
they
must
expect
the
sequele
there
〈…〉
darknesse
,
that
is
damnation
.
§
.
4.
Thirdly
many
Protestant
Ministers
teach
,
and
the
people
ordinarily
believe
,
that
Catholiques
hold
that
there
is
nothing
required
to
the
remission
of
sins
,
but
only
to
confesse
them
to
a
Priest
,
and
the
businesse
is
done
.
Whereas
indeed
they
teach
,
that
not
only
Confession
to
a
Priest
,
but
also
Contrition
and
sorrow
for
their
sinnes
,
(
which
is
all
that
Protestants
require
,
)
as
also
Satisfaction
for
the
temporall
punishment
due
to
sin
,
is
requisite
,
and
so
make
it
a
matter
of
far
greater
paine
than
the
Protestants
do
,
who
reproach
it
for
the
easinesse
thereof
.
Now
all
these
parts
of
Penance
are
plainly
expressed
in
Scripture
;
our
Saviour
saith
to
the
Priests
,
whose
sinnes
ye
shall
forgive
,
they
are
forgiven
,
and
whose
sinnes
ye
shall
retain
,
they
are
retained
,
Joh.
20.23
.
and
S.
James
bids
us
confesse
our
sins
one
to
another
,
Jam.
5.16
.
and
if
to
another
,
to
whom
but
to
him
that
hath
power
to
forgive
?
The
Jewes
did
object
against
our
Saviour
,
as
Protestants
do
now
against
Priests
,
saying
,
who
can
forgive
sinnes
,
but
God
only
?
Mark
2.7
.
which
error
of
theirs
to
confute
,
he
miraculously
cured
the
man
sick
of
the
Palsie
,
That
ye
may
know
the
Son
of
man
hath
power
on
earth
to
forgive
sinnes
,
as
our
Saviour
faith
to
them
;
which
had
been
no
crossing
of
their
erroneous
conceipt
,
as
the
word
[
But
]
doth
intimate
it
was
,
unlesse
he
had
pardoned
him
,
as
man
,
with
Commission
from
God
,
and
not
as
God
immediate
;
for
otherwise
he
should
have
said
,
why
,
I
am
God
,
and
so
I
pardon
him
,
but
he
did
it
as
man
,
doubtlesse
with
delegation
from
God
;
as
another
Evangelist
expresseth
it
,
saying
,
that
the
multitude
glorified
God
,
which
had
given
such
power
to
men
,
Mat.
9.8
.
Nor
need
the
simplest
Protestants
wonder
that
men
should
forgive
sinnes
,
seeing
Catholiques
teach
that
they
do
it
not
by
their
own
power
,
but
by
power
given
them
from
God
;
to
whom
it
belongs
originally
and
by
his
own
power
to
forgive
sins
,
and
to
them
but
derivatively
and
ministerially
from
him
.
So
it
is
said
,
that
God
only
doth
wondrous
things
,
Psal.
72.18
.
and
yet
we
read
in
Scripture
of
many
men
that
wrought
Miracles
,
3
Kings
8.39
.
So
it
is
said
,
that
God
only
knowes
the
hearts
of
men
,
4
Kings
5.16
.
and
yet
we
read
of
others
that
knew
the
secrets
of
the
heart
.
Nor
can
this
forgivenesse
of
sinnes
(
the
power
whereof
God
hath
given
to
men
)
be
interpreted
of
power
only
to
declare
forgivenesse
(
as
Protestants
would
have
it
)
for
this
a
child
,
or
an
Infidell
may
do
aswell
as
any
other
;
they
may
tell
them
that
if
they
repent
God
will
forgive
them
;
nor
needed
such
a
power
as
this
onely
,
be
ushered
by
Christ
,
by
breathing
on
them
and
saying
,
Receive
the
Holy
Ghost
,
Joh.
20.22
.
nor
by
these
words
,
As
my
Father
sent
me
,
so
I
send
you
;
for
surely
his
Father
sent
him
to
do
more
than
barely
to
declare
and
tell
them
they
were
forgiven
if
they
repented
;
and
our
Saviour
should
have
changed
the
form
of
his
words
,
and
not
have
said
,
whose
sinnes
ye
remit
they
are
remitted
;
but
whose
sins
ye
remit
,
they
were
remitted
before
by
God
.
And
that
this
power
should
be
given
only
to
the
Apostles
,
if
it
be
taken
for
absolute
power
of
forgivenesse
,
(
as
some
:
Protestants
affirme
)
is
unreasonable
;
For
seeing
the
reason
and
use
of
it
,
which
is
to
reconcile
God
and
man
together
,
after
mans
offending
him
by
sin
,
will
remain
to
the
worlds
end
,
therefore
to
the
worlds
end
is
committed
to
them
the
Ministry
of
reconciliation
,
2
Cor.
5.18
.
19.20
.
For
this
power
of
forgiving
sinnes
,
was
not
given
to
the
Apostles
as
a
particular
priviledge
wherewith
to
dignifie
their
persons
above
other
Priests
,
but
for
the
use
and
benefit
of
Christs
Church
,
which
will
alwaies
in
this
world
stand
in
need
thereof
,
&
therefore
doth
he
in
their
Successors
alwaies
continue
the
power
.
§
.
5.
As
for
Satisfaction
,
which
Protestants
are
taught
to
believe
is
needlesse
;
it
is
plaine
in
Scripture
;
as
first
,
that
after
the
sin
is
pardoned
,
which
is
in
regard
of
our
reconciliation
to
God
,
and
freedome
from
eternall
punishment
,
yet
there
remaines
a
lyablenesse
to
temporall
punishment
;
as
appears
in
David
,
whom
after
he
had
repented
;
and
God
pardoned
his
sinnes
,
yet
he
punished
one
sin
with
the
death
of
his
child
,
another
with
three
daies
pestilence
,
2
King
.
12.13.14
.
&
24.10
,
12
,
13.
Nor
can
this
punishment
be
only
for
admonition
&
not
of
justice
,
seeing
the
Text
saith
it
was
,
because
he
had
made
the
enemies
of
God
to
blaspheme
.
Moses
and
Aaron
died
both
in
Gods
favour
,
yet
were
punished
with
death
before
they
entred
into
the
land
of
Canaan
,
for
their
offence
at
Meribah
;
now
where
death
is
the
punishment
,
it
cannot
be
intended
for
their
admonition
and
amendment
in
time
to
come
,
but
as
a
scourge
for
their
offences
.
And
the
Psalmist
saith
plainely
,
Thou
forgavest
their
sins
and
didst
punish
their
inventions
;
Psal.
98.8
.
If
he
forgave
them
,
why
did
he
punish
them
?
If
he
did
punish
them
,
how
did
he
forgive
them
?
He
forgave
the
eternall
punishment
,
and
inflicted
the
temporall
.
Also
the
Apostle
saith
,
whom
ye
forgive
any
thing
,
I
forgive
also
;
for
if
I
forgave
any
thing
,
to
whom
I
forgaue
it
,
for
your
sakes
forgave
I
it
,
in
the
person
of
Christ
:
2.
Cor.
2.10
.
Which
words
cannot
concerne
the
remission
of
the
fault
,
seeing
that
was
pardoned
before
by
the
parties
great
sorrow
,
mentioned
in
the
7.
verse
,
but
must
be
meant
of
the
temporall
punishment
,
which
was
imposed
in
the
name
of
Christ
.
This
truth
Calvin
doth
not
deny
,
nor
Beza
upon
this
place
,
who
saith
,
that
the
abatement
of
this
rigour
was
afterwards
called
Indulgence
.
And
wherefore
(
I
wonder
)
do
Protestants
when
they
would
divert
some
present
or
near
approaching
danger
,
fast
,
and
pray
,
and
preach
,
and
give
almes
,
(
when
yet
by
their
contrition
they
think
their
sinnes
forgiven
,
)
if
they
did
not
hope
by
these
meanes
to
prevent
or
remove
their
temporall
evills
,
which
in
their
prayers
they
confesse
to
be
inflicted
for
their
sinnes
?
Thus
doth
the
force
of
reason
drive
them
to
the
practise
of
that
,
which
out
of
opposition
to
the
Church
of
Rome
,
in
their
doctrine
they
contradict
.
And
though
Christs
satisfaction
was
sufficient
for
all
the
punishment
due
to
our
sinnes
,
yet
if
he
hath
appointed
that
we
shall
also
satisfie
,
as
knowing
it
in
his
wisedome
a
thing
most
meet
,
who
shall
gainsay
it
?
His
praiers
also
and
his
obedience
was
sufficient
to
obtain
heaven
for
us
,
shall
we
therefore
neither
pray
nor
obey
?
You
will
say
we
shall
,
because
we
are
commanded
;
so
also
are
we
commanded
to
satisfie
,
as
the
Prophet
Daniel
saith
,
Redeem
,
thy
sinnes
with
almes
,
and
thine
iniquities
with
mercy
towards
the
poore
,
Dan.
4.24
.
which
Text
to
avoid
,
the
Protestants
doe
corrupt
.
Now
to
redeem
sinnes
is
the
same
in
effect
as
to
satisfie
for
them
,
for
how
is
any
thing
redeemed
,
but
by
satisfying
the
price
of
its
redemption
?
Why
then
should
Protestants
(
under
the
pretence
of
magnifying
the
operation
of
Christs
satisfaction
,
without
our
concurrence
,
which
Catholikes
yet
acknowledge
to
proceed
from
him
)
disobey
him
,
and
leave
him
thereby
the
lesse
satisfied
with
us
?
But
this
was
Luthers
most
acceptable
way
to
flesh
and
blood
,
to
cast
all
the
burden
on
Christ
,
and
leave
nothing
to
themselves
,
but
the
pleasing
liberty
of
sin
,
which
though
it
should
infinitely
extend
it self
,
needs
no
other
cure
amongst
them
,
but
only
their
barren
faith
.
§
.
6.
Againe
,
Protestants
are
taught
to
believe
that
to
entreat
Gods
favour
by
the
merits
of
Saints
(
as
Catholiques
doe
)
is
a
great
derogation
from
the
merits
of
Christ
.
But
why
?
Catholiques
doe
not
deny
,
but
that
the
merits
of
Christ
are
of
infinite
value
,
and
there
is
motive
enough
in
them
for
God
to
bestow
all
favour
on
us
;
yet
seeing
the
Saints
have
merited
of
God
,
it
is
lawfull
also
to
entreat
him
by
those
merits
;
and
what
he
doth
sometimes
doe
and
not
by
Miracle
,
it
is
lawfull
at
any
time
to
entreat
him
to
doe
:
Now
he
did
blesse
the
house
of
Potiphar
for
Josephs
sake
,
therefore
doubtlesse
it
was
lawfull
for
Potiphar
to
intreat
God
to
blesse
him
for
Josephs
sake
;
and
if
so
,
then
much
more
for
the
sake
of
Saints
in
heaven
,
who
are
more
in
Gods
favour
,
then
Joseph
could
be
here
in
this
life
.
Thus
Moses
desires
God
to
asswage
his
wrath
against
the
Israelites
,
saying
,
Remember
Abraham
Isaac
,
and
Israel
thy
servants
;
Exod.
32.13
.
and
for
what
should
he
remember
them
but
for
the
good
works
and
service
they
had
done
?
and
for
that
to
spare
their
children
.
Calvins
shift
in
answer
to
this
and
the
like
places
is
trifling
,
when
he
saith
that
God
is
only
entreated
to
remember
his
Covenant
with
the
Patriarchs
,
whereby
he
promised
to
blesse
their
posterity
;
for
there
is
mention
not
only
of
Gods
Covenant
,
but
of
the
righteousnesse
and
merits
of
the
Saints
.
Salomon
praies
thus
,
Psal.
131.1
.
Lord
remember
David
and
all
his
meeknesse
,
his
afflictions
,
as
the
Protestants
read
it
,
which
is
all
one
for
our
present
purpose
,
both
being
meritorious
;
and
a
little
after
he
saith
,
For
thy
servant
Davids
sake
turn
not
away
the
face
of
thine
anointed
;
where
God
is
invocated
by
the
merits
of
David
,
who
was
dead
and
gone
:
and
God
likewise
for
Davids
sake
did
hear
and
prosper
Abia
,
as
the
Scripture
saith
,
For
Davids
sake
did
our
Lord
his
God
give
him
a
lamp
in
Jerusalem
,
that
he
might
raise
up
his
son
after
him
,
and
establish
Ierusalem
,
because
David
had
done
right
in
the
eyes
of
the
Lord
,
3.
Kings
15.4.5
.
Much
more
is
found
in
Scripture
to
this
purpose
.
Nor
can
it
be
a
derogation
from
the
merits
of
Christ
,
whose
value
,
as
it
is
infinite
in
it selfe
,
so
it
gives
all
the
tincture
to
all
the
merits
of
all
Saints
;
like
the
Elixer
,
which
turnes
all
into
gold
,
that
it
touches
;
And
like
the
radiant
Sun
enkindles
all
other
celestiall
fires
;
yea
so
far
is
it
from
being
a
dishonour
to
him
,
that
it
adds
to
him
a
great
encrease
of
honour
;
by
being
able
to
raise
his
servants
to
such
a
pitch
of
excellency
,
that
they
can
merit
favours
both
for
themselves
and
others
.
§
.
7.
Againe
Protestants
are
taught
to
believe
that
it
is
an
arrogant
thing
to
think
that
a
man
may
doe
more
than
he
is
commanded
,
(
as
Catholiques
teach
)
whereas
they
think
he
cannot
do
so
much
.
Yet
what
more
plaine
in
Scriptures
?
What
more
evident
in
reason
?
That
wee
are
commanded
to
give
almes
is
true
,
but
the
proportion
is
not
exprest
;
let
a
man
give
so
much
dayly
,
as
that
he
may
justly
think
he
hath
discharged
his
duty
,
and
sinnes
not
,
though
he
give
no
more
;
and
then
may
he
give
more
,
and
so
do
more
then
he
is
commanded
.
Suppose
a
man
bound
to
fast
and
pray
in
such
or
such
a
measure
,
which
when
he
hath
done
,
he
hath
discharged
the
duty
of
a
Christian
;
yet
when
this
is
done
,
he
may
take
some
of
the
time
wherein
he
may
lawfully
feed
and
recreate
himself
,
and
bestow
this
also
in
fasting
and
prayer
;
doth
not
he
in
this
doe
more
,
than
he
is
commanded
?
I
think
no
impartiall
man
will
say
the
contrary
:
Else
there
were
no
compasse
or
latitude
of
goodnesse
wherein
men
might
move
,
excelling
one
another
in
degrees
,
yet
the
lowest
void
of
sinne
:
Else
he
that
were
not
most
good
must
be
evill
;
there
would
be
no
medium
betwixt
sin
and
excellency
;
And
men
that
were
desirous
to
please
God
would
abound
in
scruples
that
could
never
be
satisfied
;
it
being
impossible
in
every
mans
condition
,
to
find
out
that
indivisible
point
of
prayer
,
fasting
,
almes
,
and
the
like
,
beyond
or
short
of
which
,
he
must
be
guilty
of
sin
.
Our
Saviour
saith
,
There
are
Eunuchs
,
who
have
made
themselves
Eunuchs
for
the
Kingdome
of
heaven
,
Mat.
19.12
.
&
21.
and
this
is
more
than
any
man
is
bound
to
,
for
he
may
marry
if
he
will
,
and
yet
go
to
heaven
.
He
saith
again
,
If
thou
wilt
be
perfect
,
go
and
sell
all
that
thou
hast
,
and
give
it
to
the
poor
,
and
thou
shalt
have
treasure
in
heaven
.
No
man
can
reasonably
suppose
this
to
be
a
command
,
for
then
all
men
were
bound
to
obey
it
;
and
if
not
,
than
he
that
obeyes
it
,
doth
more
than
he
is
commanded
.
And
to
think
that
this
was
a
personall
command
to
this
man
only
(
as
many
do
)
is
ridiculous
;
our
Saviour
had
spoke
of
the
Commandements
before
,
which
when
the
young
man
said
he
had
observed
,
Christ
gives
him
this
counsel
of
perfection
;
and
the
Apostles
immediately
after
affirmed
,
that
they
had
observed
it
,
in
leaving
all
things
to
follow
him
.
Concerning
Virgins
(
saith
the
Appostle
)
I
have
no
command
,
but
I
give
counsell
,
1
Cor.
7.25
.
plainly
distinguishing
betwixt
counsell
&
command
;
betwixt
that
we
must
do
,
and
what
we
may
do
;
betwixt
well
&
better
,
He
that
marries
doth
well
,
but
he
that
marries
not
,
doth
better
,
1
Cor.
7.38
.
and
he
that
doth
well
,
doth
not
sin
,
doth
not
break
a
Commandement
;
but
he
that
doth
better
,
doth
more
than
not
sin
,
doth
more
than
he
is
commanded
.
And
though
it
be
harder
indeed
to
do
all
that
is
commanded
,
than
in
some
degrees
to
do
more
than
is
commanded
;
yet
the
highest
degrees
of
acts
of
perfection
and
things
uncommanded
,
are
harder
than
the
highest
of
things
commanded
;
yet
neither
impossible
by
the
grace
of
God
,
as
the
Apostle
saith
,
I
am
able
to
do
all
things
through
him
that
enableth
me
,
Phil.
4.13
.
So
that
the
doctrine
of
doing
more
than
is
commanded
,
is
not
so
fraught
with
pride
,
as
Protestants
imagine
.
Catholiques
say
,
that
God
doth
not
require
of
us
all
the
good
that
he
inables
us
to
do
,
as
is
proved
;
and
this
is
the
ground
of
works
of
supererogation
,
and
doing
more
than
is
commanded
:
Protestants
say
that
God
requires
of
us
all
that
he
enables
us
to
do
,
yea
and
more
,
commanding
things
impossible
,
and
then
punishes
us
for
not
doing
them
,
which
is
most
tyrannicall
.
Now
if
God
do
not
require
all
,
but
only
thus
much
,
to
do
well
;
then
the
doing
better
than
well
,
is
a
stock
which
God
of
his
great
bounty
gives
us
to
improve
for
our selves
in
a
higher
measure
,
and
to
offer
him
liberalities
,
beyond
the
bond
of
duty
.
And
what
pride
is
it
for
man
to
acknowledge
this
sweet
providence
of
his
creator
,
&
to
praise
his
merciful
indulgence
in
not
exacting
so
much
as
he
might
,
but
giving
him
a
way
&
means
to
shew
his
voluntary
&
unexacted
love
to
him
?
Especially
believing
that
this
divine
favour
(
not
to
exact
the
uttermost
of
mans
performance
,
and
consequently
mans
ability
to
present
to
God
more
perfect
and
excellent
service
than
he
requires
)
is
given
through
the
merits
of
Christ
.
§
.
8.
But
above
all
,
the
Reall
presence
is
the
prodigie
of
opinions
in
the
conceipt
of
Protestants
;
whose
playnnesse
in
Scripture
notwithstanding
leaves
not
where
to
adde
to
it
with
cleerer
proofe
;
as
appeares
by
Christs
words
of
institution
,
This
is
my
body
,
so
often
repeated
,
Mat.
26.26
.
Mar.
14.22
.
Luc.
22.19
.
They
fight
against
it
therfore
with
arguments
drawn
from
the
power
of
nature
,
&
think
,
because
it
exceeds
the
power
of
nature
,
therfore
it
cannot
be
.
To
whom
it
may
be
said
,
as
our
Saviour
said
to
the
Jews
,
who
thought
that
mens
bodies
in
heaven
were
like
their
bodies
here
on
earth
,
ye
erre
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
,
Mat.
22.29
.
And
why
then
do
Protestants
believe
,
that
God
was
in
the
form
of
a
man
,
a
thing
as
impossible
in
nature
,
as
for
God
&
man
together
to
be
under
the
form
of
bread
or
wine
.
And
because
they
would
make
sure
work
if
they
could
,
the
former
objection
being
in
the
opinion
of
many
of
them
insufficient
,
they
say
that
it
doth
not
only
exceed
the
power
of
nature
,
but
of
God
also
,
in
that
it
implies
a
contradiction
;
but
this
the
most
learned
of
them
have
never
been
able
to
prove
,
nor
never
will
,
I
hope
they
will
all
take
Luthers
judgement
herein
,
whom
they
will
not
deny
to
be
learned
enough
to
discerne
a
contradiction
,
what
Scripture
have
they
to
prove
that
these
two
Propositions
be
directly
contrary
?
Christ
sitteth
in
heaven
,
&
Christ
is
in
the
Supper
.
The
contradiction
is
in
their
carnall
imagination
,
not
in
faith
,
or
the
word
of
God
.
They
also
fright
the
people
from
this
belief
,
by
presenting
to
them
the
uncomlinesse
and
inconveniences
that
may
ensue
;
which
objections
are
but
raked
out
of
the
ashes
of
the
old
Heathen
and
Heretiques
,
who
made
the
like
against
Gods
taking
our
flesh
upon
him
,
as
that
it
was
undecent
that
God
should
lie
in
a
womans
womb
nine
moneths
,
that
he
should
be
circumcised
,
whipt
and
spit
upon
,
and
finally
suffer
a
most
shamefull
and
painfull
death
.
But
seeing
Protestants
doe
believe
,
that
Christ
,
when
he
was
on
earth
,
was
subject
to
all
humane
infirmities
except
sin
,
why
should
his
liablenesse
to
such
infirmities
make
them
forbear
to
believe
that
he
is
in
the
Sacrament
?
But
to
acquit
them
of
that
trouble
,
they
may
take
notice
,
that
Christs
body
in
the
Sacrament
is
not
subject
to
those
inconveniences
that
it
was
before
his
death
,
because
it
is
now
a
glorified
body
,
and
not
subject
to
suffer
any
thing
;
For
as
the
Sun
shining
on
a
dunghill
is
not
defiled
therewith
,
and
as
the
Deity
it selfe
is
every
where
,
and
yet
suffers
no
infection
from
the
foulnesse
of
any
place
;
So
the
body
of
Christ
being
immortall
and
impassible
,
cannot
be
defiled
or
hurt
with
the
touch
or
impression
of
any
unclean
or
hurtfull
thing
,
more
than
a
man
can
hurt
or
defile
a
Spirit
;
for
of
that
nature
are
all
glorified
bodies
,
as
the
Apostle
saith
,
It
is
sowen
a
naturall
body
;
it
shall
rise
a
spirituall
body
.
1.
Cor.
15.44
.
So
that
in
this
respect
,
Protestants
have
more
reason
to
believe
the
reall
presence
of
Christs
body
in
the
Sacrament
,
than
that
he
once
had
a
reall
body
conversant
here
on
earth
.
But
some
of
them
againe
do
acknowledge
(
as
they
say
themselves
)
the
Reall
presence
of
Christs
body
in
the
Sacrament
,
and
therein
seem
to
be
Catholiques
;
and
please
themselves
in
seeming
to
be
so
,
and
think
we
can
desire
no
more
;
but
they
do
but
cozen
both
themselves
and
us
;
for
when
their
Presence
is
sifted
,
we
find
no
reality
in
it
.
They
say
that
Christ
is
really
present
in
the
Sacrament
,
but
not
corporally
or
bodily
:
by
which
bodily
they
mean
,
either
that
his
body
it selfe
is
not
there
,
or
that
it
is
not
there
with
the
circumstances
and
accidents
of
a
body
,
as
quantity
and
the
like
.
If
they
mean
the
former
,
to
wit
,
that
he
is
really
there
,
and
yet
his
body
is
not
there
,
I
would
faine
know
how
this
may
be
;
For
a
body
to
be
really
in
any
thing
,
must
fignifie
to
be
bodily
or
in
body
there
,
or
nothing
.
Therefore
to
say
that
Christ
is
really
there
,
who
is
a
body
,
and
yet
not
there
bodily
,
is
the
contradiction
they
speak
of
,
and
is
in
their
reall
presence
,
not
in
the
Catholiques
;
For
it
is
as
much
as
if
they
should
say
,
his
body
is
there
,
and
it
is
not
there
.
If
by
not
bodily
they
mean
not
with
the
accidents
of
his
body
,
as
quantity
,
figure
and
the
like
,
and
that
so
Christ
is
not
bodily
in
the
Sacrament
,
but
spiritually
,
that
is
,
after
the
nature
of
a
Spirit
,
then
they
agree
with
Catholiques
,
who
say
the
same
,
and
in
this
sense
he
may
be
,
and
is
both
corporally
and
spiritually
present
in
the
Sacrament
.
Now
if
by
really
they
mean
in
regard
of
his
Deity
,
which
is
every
where
,
this
is
true
,
but
is
not
the
true
meaning
of
really
;
for
he
is
no
more
there
in
this
sense
,
than
he
is
every
where
else
,
&
so
their
confession
of
a
reall
presence
imports
nothing
distinctly
,
and
is
but
a
delusion
.
For
Christ
being
a
man
as
wel
as
God
,
&
the
body
of
a
man
as
wel
as
the
Godhead
concurring
to
the
making
of
his
person
,
he
that
is
whole
Christ
and
unseparated
,
cannot
be
said
to
be
any
where
really
,
unlesse
he
be
there
also
bodily
;
and
if
his
body
be
there
,
his
body
is
by
us
received
,
and
that
not
only
spiritually
,
that
is
,
under
the
conditions
of
a
Spirit
,
or
spiritually
,
by
receiving
the
grace
of
his
holy
Spirit
into
our
Spirits
,
and
souls
;
but
also
corporally
,
in
regard
of
himselfe
,
who
is
a
body
,
and
in
regard
of
us
,
who
receive
his
body
into
our
bodies
;
and
this
not
by
faith
,
but
with
faith
;
that
is
,
not
by
an
imaginary
conceipt
that
he
is
there
,
or
that
the
benefits
of
his
passion
are
conveyed
to
the
receiver
that
thinks
so
,
which
is
the
Protestant
saith
in
this
case
;
but
with
faith
,
that
is
,
faith
and
charity
also
abiding
in
our
souls
,
without
which
though
we
doe
receive
him
truly
&
really
,
yet
we
do
not
receive
him
worthily
&
profitably
.
But
according
to
the
Protestant
way
of
receiving
,
it
is
impossible
to
receive
him
unworthily
,
which
is
contrary
to
the
Scripture
,
and
the
common
beliefe
of
all
Christians
;
for
according
to
them
,
none
receive
him
,
but
they
that
receive
him
worthily
,
faith
being
the
means
with
them
,
which
makes
them
receive
him
both
really
and
worthily
,
which
who
so
wants
,
doth
not
receive
at
all
:
so
that
every
one
that
receives
him
really
,
receives
worthily
,
and
the
rest
receive
nothing
but
bread
and
wine
,
and
so
do
not
receive
Christ
unworthily
,
but
only
bread
and
wine
at
the
most
unworthily
;
and
how
this
should
,
make
them
properly
guilty
of
the
body
and
blood
of
our
Lord
,
which
they
do
not
receive
,
and
liable
to
damnation
thereby
,
as
the
Apostle
saith
it
doth
,
is
beyond
the
reach
of
my
apprehension
.
Others
coming
yet
nearer
,
say
,
that
they
believe
the
reall
and
corporall
presence
,
but
they
do
not
believe
Transubstantiation
;
they
believe
that
Christ
is
truly
there
,
but
the
manner
(
they
say
)
is
unknowne
and
unexpressible
.
But
they
ought
to
know
that
men
ought
firmely
to
believe
the
manner
of
a
mystery
revealed
,
when
the
same
belongs
to
the
substance
of
the
mystery
,
so
that
rejecting
the
manner
,
we
reject
also
the
substance
of
the
mystery
.
Now
the
mystery
in
substance
is
,
that
the
body
of
Christ
is
present
in
the
Sacrament
,
in
such
sort
that
the
Priest
(
the
Minister
thereof
,
)
shewing
what
seems
bread
,
may
truly
say
thereof
in
the
person
of
Christ
,
this
is
my
body
.
This
supposed
as
the
substance
of
the
mystery
,
I
infer
that
two
Catholique
doctrines
concerning
the
manner
thereof
,
belong
to
the
substance
of
this
mystery
,
and
cannot
be
called
in
question
without
danger
of
misbelief
.
First
the
reall
presence
of
the
whole
body
of
Christ
under
the
forme
of
bread
.
Secondly
that
this
is
done
by
Transubstantiation
,
because
it
cannot
be
done
otherwise
.
Even
as
he
that
believes
the
mystery
of
the
Incarnation
,
the
substance
whereof
is
,
that
in
Jesus
Christ
the
nature
of
God
and
the
nature
of
man
were
so
united
,
that
God
is
truly
man
,
and
man
God
;
he
must
necessarily
believe
that
this
union
is
not
metaphoricall
and
in
affection
only
,
but
true
and
reall
:
Secondly
that
this
union
is
substantiall
,
not
accidentall
;
Thirdly
that
this
union
of
natures
is
not
by
making
one
nature
of
both
(
as
Eutyches
taught
)
but
hypostaticall
,
whereby
the
nature
of
God
and
man
is
united
in
one
person
.
This
mystery
is
high
,
subtile
,
and
incomprehensible
to
flagging
reason
,
yet
must
be
believed
seeing
it
belongs
to
the
substance
of
the
mystery
,
which
could
not
be
true
,
if
it
were
not
thus
:
so
it
is
in
the
reall
presence
.
As
for
the
novelty
of
the
word
,
which
some
object
,
they
have
little
reason
to
do
so
,
knowing
it
is
some
hundreds
of
years
older
than
the
name
Protestant
,
and
for
the
thing
,
it
is
as
antient
as
our
Saviours
celebrating
his
last
supper
.
And
had
not
the
Catholique
doctrine
been
opposed
by
Heretiques
,
perhaps
the
word
had
not
yet
been
in
use
:
no
more
had
consubstantiall
,
used
in
the
Nicene
Creed
,
had
not
Arrius
denyed
the
Son
to
be
consubstantiall
,
or
of
the
same
substance
with
the
Father
.
For
the
Church
doth
,
and
may
make
fit
words
to
explicate
the
truth
of
her
doctrine
,
as
occasion
requires
;
wherein
she
doth
not
change
the
doctrine
,
but
expresseth
it
more
plainly
or
significantly
.
(
CHAP.
XXII
.
)
Of
Communion
in
one
kind
.
§
.
1.
I
Will
instance
in
two
particulars
more
,
because
I
know
that
Protestants
doe
mightily
check
at
them
;
the
former
is
Communion
in
one
kinde
;
the
later
,
Prayer
in
an
unknown
tongue
.
Concerning
the
former
,
Protestants
are
by
their
Ministers
instructed
to
beleeve
,
that
in
this
matter
,
Catholiques
are
sacrilegious
against
God
,
and
injurious
to
men
,
robbing
the
Church
of
the
precious
blood
of
Christ
,
and
giving
the
people
a
lame
and
halfe
Sacrament
,
instead
of
one
whole
and
entire
.
But
to
rectifie
their
understandings
,
they
may
be
pleas'd
to
take
notice
,
that
the
Catholique
Church
doth
not
count
it
in
it selfe
unlawfull
to
receive
in
both
kinds
,
nor
yet
doth
she
hold
it
necessary
,
but
in
its
owne
nature
indifferent
;
and
so
by
consequence
determinable
to
one
or
both
kinds
,
according
to
the
differences
of
persons
,
times
,
and
places
,
as
she
in
her
wisedome
shall
think
fit
.
But
Protestants
think
it
absolutely
necessary
for
the
Laity
to
receive
in
both
kinds
,
first
because
it
was
so
instituted
,
secondly
because
it
was
(
as
they
think
)
so
commanded
.
These
being
the
two
hinges
of
this
their
opinion
,
we
must
here
a
while
arrest
our
considerations
;
wherein
I
shall
shew
,
that
there
is
no
precept
of
receiving
under
both
kinds
,
and
that
the
institution
hath
not
the
force
of
a
precept
.
§
.
2.
To
begin
with
the
institution
,
we
must
know
,
that
for
a
man
to
be
bound
to
use
any
institution
of
God
,
two
things
are
required
.
First
that
the
end
of
the
institution
be
necessary
,
and
that
it
be
necessary
for
every
particular
person
to
endeavour
the
attaining
thereof
:
whence
all
men
hold
,
that
though
the
propagation
of
mankind
by
marriage
,
be
an
institution
of
God
,
necessary
for
the
continuation
of
the
world
;
yet
while
there
are
enough
that
comply
with
that
duty
,
to
which
mankind
is
in
generall
bound
,
every
particular
person
is
not
oblig'd
to
marry
.
Secondly
that
if
every
particular
person
be
bound
to
endeavour
to
attaine
the
end
of
an
institution
,
that
also
the
whole
thing
instituted
be
necessary
for
the
attaining
of
that
end
;
for
if
there
be
variety
of
meanes
ordained
,
sufficient
for
the
attaining
of
that
end
,
a
man
is
not
bound
to
use
all
that
which
is
instituted
,
but
it
is
sufficient
to
use
so
much
thereof
,
as
will
lead
a
man
to
that
end
.
Whence
all
men
againe
hold
,
that
although
God
created
and
instituted
variety
of
meats
and
drinks
,
for
the
maintainance
of
mans
corporall
life
,
yet
no
man
is
bound
to
use
them
all
,
but
he
dischargeth
his
duty
sufficiently
,
if
he
use
so
much
of
any
of
them
,
as
will
suffice
to
arrive
at
that
end
,
for
which
they
were
instituted
,
to
wit
,
the
maintainanee
of
his
corporall
life
:
so
that
if
a
man
can
live
of
two
or
three
sorts
of
meat
,
he
is
not
bound
to
use
ten
or
twenty
;
and
if
he
can
live
of
meat
without
drink
,
he
may
without
offence
choose
whether
he
will
ever
drink
or
no.
To
apply
this
to
our
present
purpose
,
it
is
apparent
enough
that
by
the
force
of
divine
institution
only
,
no
man
is
bound
to
use
Communion
under
both
kinds
.
For
though
the
end
why
Christ
did
institute
the
Sacrament
in
both
kinds
be
necessary
,
and
all
must
endeavour
the
attaining
thereunto
,
to
wit
,
maintainance
and
increase
in
grace
,
which
is
the
life
of
the
soule
;
yet
there
are
other
meanes
of
Gods
institution
also
,
by
which
we
may
attaine
to
this
end
.
Whence
it
is
,
that
learned
Divines
hold
,
that
though
the
Sacrament
of
the
Eucharist
be
necessary
NECESSETATE
PRAECEPTI
,
by
the
necessity
of
precept
,
yet
it
is
not
necessary
,
NECESSITATE
MEDII
,
as
they
speak
,
that
is
,
the
use
thereof
is
not
such
a
necessary
meanes
,
for
the
maintenance
of
spirituall
life
,
but
that
a
man
wanting
meanes
of
sacred
communion
,
may
by
other
meanes
preserve
himselfe
in
the
state
of
Grace
.
And
though
we
should
suppose
that
actuall
Communion
were
a
necessary
meanes
to
preserve
spirituall
life
,
yet
Communion
in
one
kind
is
abundantly
sufficient
thereunto
,
as
I
shall
presently
shew
;
and
if
so
,
by
force
of
the
institution
there
is
no
more
required
.
For
we
must
know
,
that
there
is
a
great
difference
between
an
institution
and
a
precept
;
the
precept
of
both
kinds
(
if
Christ
gave
any
)
doth
bind
,
whether
both
kinds
be
necessary
for
the
maintenance
of
mans
soule
in
grace
or
no
;
but
the
institution
of
both
kinds
doth
not
bind
to
the
use
,
further
than
the
thing
instituted
is
necessary
to
the
maintenance
of
the
said
spirituall
life
;
to
which
seeing
one
kind
is
sufficient
,
the
institution
of
both
kinds
,
doth
not
oblige
us
to
the
use
of
both
.
§
.
3.
Now
that
Communion
in
one
kind
is
sufficient
,
(
Transubstantiation
being
supposed
)
easily
appeares
;
in
that
the
Sacrament
in
the
sole
form
of
bread
,
(
seeing
it
containes
the
author
and
fountaine
of
life
,
whole
and
intire
,
according
to
body
,
soule
,
blood
,
and
his
infinite
person
,
)
is
abundantly
sufficient
for
the
refection
of
the
soule
,
yea
no
lesse
than
Communion
under
both
kinds
.
For
this
one
kind
containeth
in
it
no
lesse
than
is
contained
in
both
,
that
is
,
whole
Christ
,
God
and
man
.
His
body
is
there
by
force
of
these
words
,
This
is
my
body
,
and
by
concomitance
there
is
the
blood
,
the
soule
,
the
divinity
,
for
there
is
the
person
of
Christ
alive
,
which
implies
all
these
particulars
,
it
being
impossible
he
should
be
there
otherwise
,
as
S.
Paul
saith
,
Christ
rising
againe
from
the
dead
,
now
dieth
no
more
,
death
shall
have
no
more
dominion
over
him
,
Rom.
6.9
.
And
to
the
receivers
of
Christ
;
by
eating
only
,
he
promiseth
the
end
of
the
Sacrament
,
which
is
life
;
He
that
eateth
me
,
he
shall
live
by
me
:
John
6.58.59
.
and
to
the
sole
reception
of
him
under
the
forme
of
bread
;
He
that
eateth
this
bread
shall
live
for
ever
.
And
this
surely
he
would
not
have
said
,
if
receiving
in
both
kinds
had
been
necessary
.
§
.
4.
But
because
Protestants
deny
Transubstantiation
,
I
will
,
without
that
supposition
,
prove
,
that
to
receive
in
one
kind
is
sufficient
.
First
because
that
in
one
kind
is
contained
the
whole
substance
,
essence
,
and
parts
of
the
Sacrament
;
and
secondly
because
it
is
not
against
any
divine
precept
.
As
for
the
institution
,
I
have
proved
already
,
that
it
hath
not
the
force
of
a
precept
.
First
in
one
kind
alone
is
contained
the
whole
substance
and
essence
of
the
Sacrament
;
which
are
these
fowre
;
matter
;
word
,
signification
,
causality
.
First
there
is
the
element
or
matter
of
the
Sacrament
,
which
is
consecrated
bread
and
manducation
thereof
:
secondly
,
there
is
the
word
or
form
of
speech
,
shewing
the
divine
and
supernaturall
purpose
,
whereto
the
element
is
consecrated
,
This
is
my
body
;
and
these
two
make
a
Sacrament
,
according
to
S.
Aug:
Accedit
verbum
ad
elementum
,
&
fit
Sacramentum
.
Thirdly
there
is
a
signe
or
signification
therein
,
and
that
three-fold
:
first
of
spirituall
food
,
for
the
nourishment
of
the
soule
;
secondly
of
union
and
conjunctions
between
Christ
and
his
Church
,
and
between
the
faithfull
one
with
another
,
even
as
in
the
bread
there
is
a
mixture
of
flower
and
water
,
and
in
the
flower
of
many
graines
together
.
Thirdly
the
death
and
passion
of
Christ
is
hereby
signified
;
For
as
by
the
wine
we
have
a
motive
to
remember
his
blood
,
shed
and
separated
from
his
body
;
so
by
the
bread
we
may
conceive
his
body
deprived
of
blood
,
by
the
effusion
thereof
upon
the
crosse
:
whereupon
Christ
,
as
S.
Paul
testifies
,
1.
Cor.
11.24.25
.
did
after
the
consecration
of
each
kind
,
particularly
recommend
the
memory
of
his
passion
;
as
knowing
,
that
in
each
of
them
alone
,
was
a
sufficient
memoriall
thereof
.
Lastly
there
is
causality
,
that
is
,
a
working
in
the
soule
the
spirituall
effects
it
signifies
;
as
our
Saviour
saith
,
He
that
eateth
this
bread
shall
live
for
ever
,
Joh.
6.59
.
And
if
any
object
,
that
though
there
be
all
the
essentiall
parts
of
the
Sacrament
in
one
kind
,
yet
there
are
not
all
the
integrall
parts
:
I
answer
,
that
bread
and
wine
are
not
two
integrall
parts
of
the
Sacrament
,
more
than
the
severall
particles
of
the
bread
and
wine
are
integrall
parts
;
and
as
the
Sacrament
is
sufficient
,
whether
it
be
in
a
greater
or
lesse
quantity
of
bread
or
wine
,
so
is
it
,
whether
it
be
in
bread
only
,
or
wine
only
;
for
our
Saviour
instituted
the
whole
Sacrament
both
in
bread
,
and
in
wine
,
as
two
distinct
intire
matters
thereof
,
not
as
integrall
parts
thereof
,
and
gave
us
leave
to
use
or
both
,
or
either
;
as
shall
appeare
,
in
that
he
hath
not
obliged
us
by
any
precept
to
the
use
of
both
.
And
thus
it
appeareth
,
that
the
Sacrament
in
one
kind
is
full
,
intire
,
and
complete
in
substance
,
and
that
by
participation
thereof
,
prepared
consciences
do
receive
the
benefits
of
Christs
death
,
and
passion
.
Neither
doth
it
hereupon
follow
,
that
because
the
Sacrament
is
essentially
and
intirely
contained
under
either
kind
,
therefore
the
Priest
receiving
underboth
,
receiveth
two
Sacraments
,
for
being
received
both
at
once
,
they
make
but
one
,
as
being
ordained
to
one
refection
,
signifying
one
thing
,
and
producing
one
effect
;
Even
as
six
or
seven
dishes
of
meat
set
upon
a
table
do
make
but
one
dinner
,
whereas
part
thereof
being
served
one
day
,
and
part
another
,
would
make
two
.
And
the
reason
why
Priests
receive
under
both
kinds
is
,
because
they
offer
up
a
Sacrifice
,
representing
the
Sacrifice
of
Christ
upon
the
Crosse
,
which
were
not
perfectly
represented
,
but
by
both
kinds
,
wherefore
also
in
this
sort
was
it
prefigured
in
the
Sacrifice
of
Melchizedek
,
offering
bread
and
wine
.
It
being
thus
proved
that
whole
Christ
,
and
the
true
essence
and
parts
of
the
Sacrament
are
under
either
kind
,
it
followeth
,
that
in
distributing
it
in
one
kind
only
,
there
is
no
irreverence
offered
to
the
Sacrament
,
it
not
being
given
(
as
Protestants
thinke
)
halfe
or
maimed
,
but
essentially
and
intirely
whole
:
nor
is
any
injury
done
to
the
people
,
by
depriving
them
of
any
grace
meet
to
salvation
,
seeing
the
very
fountaine
of
grace
is
no
lesse
received
under
either
kind
,
than
under
both
.
Nor
is
it
the
opinion
of
the
greater
part
of
Catholique
Divines
,
that
more
grace
is
obtained
by
communicating
in
both
kinds
,
than
in
one
;
yet
if
it
were
,
this
advantage
might
be
easily
ballanced
by
other
meanes
;
as
by
the
more
frequent
receiving
in
one
kind
,
and
by
our
obedience
to
the
Church
.
Now
by
the
premisses
it
is
evident
,
that
whether
we
respect
the
institution
of
the
Sacrament
,
or
the
nature
thereof
,
no
obligation
or
necessity
ariseth
of
receiving
in
both
kinds
.
The
only
question
therefore
remaining
is
,
whether
we
be
bound
thereunto
by
any
expresse
Precept
of
our
Saviour
,
or
his
Apostles
.
Protestants
believe
we
are
,
and
for
proof
thereof
alledge
these
places
:
Vnlesse
you
eat
the
flesh
of
the
Son
of
Man
;
and
drink
his
blood
,
you
shall
not
have
life
in
you
,
Joh.
6.54
.
And
,
taking
the
Chalice
he
gave
thanks
,
and
gave
to
them
,
saying
,
drinke
ye
all
of
this
,
Mat.
26.27
.
Also
,
In
like
manner
the
Chalice
after
he
had
supped
,
saying
,
this
Chalice
is
the
New
Testament
in
my
blood
,
this
do
ye
,
as
often
as
yee
shall
drinke
,
in
remembrance
of
me
,
1
Cor.
11.25
.
But
none
of
these
places
rightly
understood
,
nor
any
other
,
do
prove
,
what
the
Protestants
pretend
to
.
Particularly
to
the
first
of
these
places
I
answer
,
that
seeing
the
Protestants
do
generally
interpret
this
Chapter
of
S.
John
,
not
of
receiving
the
Sacrament
of
the
Eucharist
,
but
onely
of
believing
in
Christ
,
it
is
no
objection
for
them
;
but
because
most
Catholique
Divines
do
interpret
it
of
the
Blessed
Sacrament
,
it
is
an
objection
against
us
;
to
which
therefore
I
further
answer
:
First
,
that
all
words
of
Scripture
,
that
in
their
forme
seem
to
import
a
Precept
,
do
not
so
indeed
;
as
where
our
Saviour
saith
to
his
Apostles
,
that
they
ought
to
wash
one
anothers
feet
,
Joh.
13.14
.
yet
no
man
ever
held
it
for
a
matter
of
necessity
.
But
supposing
for
the
present
that
it
include
a
Precept
,
I
further
answer
,
that
as
we
distinguish
in
the
Sacrament
,
the
substance
and
the
manner
,
the
substance
being
to
receive
Christ
,
the
manner
to
receive
him
in
both
kinds
,
by
formall
eating
and
drinking
;
So
the
same
distinction
is
to
be
made
in
our
Saviours
Precept
about
this
Sacrament
.
For
howsoever
his
words
may
sound
of
the
manner
of
receiving
in
both
kinds
,
yet
his
intention
is
to
command
no
more
than
the
substance
,
to
wit
,
that
we
really
receive
his
body
and
blood
,
which
may
be
done
under
one
kind
.
The
truth
whereof
will
appeare
if
we
consider
,
first
the
occasion
of
the
words
objected
,
which
was
the
incredulity
of
the
Capernaites
,
whose
doubt
was
not
whether
the
Sacrament
was
to
be
given
in
one
or
both
kinds
,
but
(
as
Protestants
still
doubt
)
whether
he
could
give
us
his
flesh
to
eat
.
Secondly
the
manner
of
his
speech
,
which
was
not
by
making
mention
of
any
kind
at
all
in
the
said
words
,
but
only
of
the
things
themselves
;
for
he
doth
not
say
,
unlesse
you
eat
the
bread
and
drink
the
wine
,
you
have
no
life
,
but
,
unlesse
you
eat
the
flesh
and
drink
the
blood
;
both
which
are
equally
contained
under
either
bread
or
wine
;
So
that
if
a
man
receive
the
forme
of
bread
only
,
or
of
wine
only
,
he
doth
therein
both
eat
and
drinke
the
flesh
and
blood
of
Christ
.
And
in
other
places
of
this
Chapter
,
where
he
makes
mention
of
one
kind
,
it
is
of
bread
only
,
and
not
at
all
of
wine
:
so
that
this
place
is
of
no
force
,
for
the
forme
of
wine
,
unlesse
the
body
and
blood
of
Christ
be
separated
,
and
that
receiving
the
form
of
bread
,
we
receive
the
body
onely
,
and
of
wine
the
blood
only
,
which
must
suppose
Christ
still
dead
,
which
is
most
impious
and
impossible
.
§
.
5.
And
if
any
think
,
that
because
it
is
said
,
unlesse
you
drinke
,
therefore
Christ
must
be
received
under
a
forme
that
may
be
drunke
as
well
as
eaten
,
or
else
it
is
not
drinking
his
blood
,
but
eating
his
blood
,
as
well
as
his
body
;
I
answer
,
it
is
called
eating
and
drinking
,
not
so
much
in
regard
of
the
action
,
as
the
subject
;
so
that
flesh
being
the
usuall
subject
of
eating
,
when
the
Sacrament
is
called
flesh
,
the
action
is
called
eating
;
and
blood
being
the
usuall
subject
of
drinking
,
when
there
is
mention
of
receiving
the
blood
,
the
action
is
called
drinking
;
and
we
are
not
bound
to
receive
him
in
a
drinkable
forme
,
because
we
are
bid
,
to
drink
his
blood
,
but
we
may
be
said
to
drink
,
because
we
receive
that
which
is
in
its
nature
drinkable
,
to
wit
,
blood
,
which
we
doe
,
when
we
receive
the
body
.
And
if
this
will
not
serve
the
turn
,
they
may
further
argue
against
us
,
that
if
we
swallow
the
Host
whole
,
we
do
not
eat
it
,
eating
implying
,
chewing
,
more
or
lesse
,
and
so
do
not
fulfill
the
precept
of
eating
the
flesh
.
And
we
may
argue
in
like
manner
against
them
,
that
if
they
do
not
take
wine
enough
to
make
a
draught
,
they
do
not
drinke
,
but
onely
tast
or
sip
thereof
,
and
therein
also
do
not
fulfill
that
which
they
think
they
are
here
commanded
.
But
as
a
Protestant
(
I
suppose
if
the
bread
and
wine
should
be
so
mixed
together
in
a
cup
,
that
both
might
be
drunk
together
,
or
else
eaten
with
a
spoon
,
or
in
the
manner
of
a
moist
piece
of
past
,
or
swallowed
like
a
pill
,
)
will
believe
that
he
receives
in
both
kinds
,
and
fulfills
this
(
in
his
opinion
)
Precept
of
drinking
the
blood
;
So
the
body
and
blood
being
joyned
together
in
either
kind
,
to
us
that
believe
Transubstantiation
,
we
receive
both
,
when
we
receive
either
kind
,
which
act
of
receiving
with
relation
to
the
flesh
may
be
called
eating
,
to
the
blood
,
drinking
,
yea
though
it
should
be
taken
in
such
a
manner
,
as
strictly
speaking
,
should
bee
neither
eating
nor
drinking
.
I
adde
moreover
,
(
with
relation
to
them
that
do
not
believe
Transubstantiation
,
)
that
the
conjunctive
particle
[
And
]
doth
frequently
signifie
disjunctively
,
that
is
,
[
Or
:
]
For
example
,
the
Apostle
saith
,
(
Acts
3.6
.
)
Silver
and
gold
have
I
none
,
where
it
is
manifest
that
the
sense
is
,
silver
or
gold
I
have
none
;
for
if
he
had
had
either
,
he
had
had
no
excuse
of
want
,
for
his
not
giving
of
almes
.
So
also
S.
Paul
speaketh
of
this
very
Sacrament
,
1
Cor.
11.29
.
27.
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
judgment
to
himselfe
;
which
he
interpreteth
in
the
same
Chapter
,
saying
,
Whosoever
shall
eat
this
bread
,
or
drink
the
cup
of
our
Lord
unworthily
.
In
like
manner
those
words
,
Except
ye
eat
the
flesh
,
and
drink
the
blood
,
if
they
be
taken
for
eating
and
drinking
under
the
severall
formes
of
bread
and
wine
,
are
to
be
understood
disjunctively
,
thus
,
Except
ye
eat
the
flesh
,
or
drink
the
blood
of
the
sonne
of
man
,
you
shall
not
have
life
in
you
.
Which
disjunctive
sense
is
proved
to
be
the
sense
intended
in
this
place
,
because
else
Christ
should
contradict
himself
;
for
he
promiseth
in
this
same
Chapter
life
eternall
to
eating
only
,
He
that
eateth
me
,
the
same
shall
live
by
me
,
and
,
he
that
eateth
this
bread
shall
live
for
ever
;
now
if
he
require
unto
life
eternall
,
eating
and
drinking
both
,
under
distinct
forms
and
kinds
,
it
is
manifest
he
should
contradict
himselfe
:
and
because
this
is
impossible
,
we
must
necessarily
interpret
this
place
,
with
relation
to
the
severall
formes
of
bread
and
wine
,
disjunctively
,
thus
,
unlesse
you
eat
or
drink
.
The
second
text
urged
for
Communion
in
both
kinds
,
is
,
Drinks
ye
all
of
this
,
Mat.
26.27
.
which
being
rightly
understood
,
will
appeare
to
be
spoken
,
neither
to
all
mankind
,
as
to
Jewes
,
Turks
,
Infidells
;
as
Protestants
also
acknowledge
,
nor
yet
to
all
the
faithfull
,
but
to
all
the
Apostles
,
and
to
them
all
only
:
Which
is
manifest
out
of
the
Text
it self
;
for
what
one
Evangelist
saith
was
commanded
to
all
,
another
relates
to
have
been
answerably
performed
by
all
,
They
drank
all
thereof
,
Mark
14.23
.
But
the
second
All
is
restrained
to
all
the
Apostles
,
what
reason
then
is
there
to
extend
the
former
words
further
then
to
all
the
Apostles
?
And
the
reason
why
Christ
said
,
drink
yee
all
of
this
,
and
did
not
say
,
eat
ye
all
of
this
,
was
not
,
as
Protestants
vainly
imagine
,
because
Christ
fore-saw
that
some
would
deny
the
use
of
the
Chalice
to
the
Communicants
,
but
that
the
first
to
whom
our
Saviour
gave
the
cup
,
and
so
the
rest
untill
the
last
,
were
to
know
,
that
they
were
not
to
drink
all
,
but
were
to
leave
so
much
,
as
might
suffice
for
them
or
him
that
was
to
drink
after
,
without
new
filling
and
consecration
.
Which
forme
of
words
,
he
used
most
plainely
a
little
before
the
supper
of
the
Pasche
:
for
as
S.
Luke
saith
,
Luke
22.17
.
Taking
the
chalice
he
gave
thanks
,
and
said
,
take
it
,
and
divide
it
amongst
you
;
whereas
breaking
the
bread
himselfe
,
and
giving
to
every
one
his
part
,
and
not
the
whole
to
be
divided
amongst
them
,
there
was
no
such
necessity
of
the
said
words
.
§
.
6.
As
for
the
words
of
our
Saviour
,
doe
this
in
remembrance
of
me
,
they
doe
no
waies
infer
a
precept
of
receiving
in
both
kinds
.
First
because
our
Saviour
said
these
words
absolutely
only
of
the
Sacrament
in
the
forme
of
bread
,
but
in
the
forme
of
wine
only
conditionally
,
doe
this
,
as
oft
as
ye
shall
drink
,
in
remembrance
of
me
;
not
commanding
them
to
drink
,
but
in
case
they
did
drink
,
(
which
was
lawfull
and
usuall
in
those
times
,
but
not
so
now
,
as
I
shall
shew
by
and
by
,
)
that
then
they
should
doe
it
in
memory
of
Christ
.
So
that
this
precept
,
do
this
,
being
the
only
precept
given
by
Christ
to
his
Church
concerning
this
matter
,
and
given
absolutely
of
the
forme
of
bread
,
conditionally
of
the
form
of
wine
,
there
is
no
colour
to
accuse
the
Church
of
doing
against
Christs
precept
,
by
communion
under
one
kind
only
.
S.
Augustine
saith
(
Epist.
1
18.
)
that
,
Our
Lord
did
not
appoint
in
what
order
the
Sacrament
of
the
Eucharist
was
to
be
taken
afterward
,
but
left
authority
unto
the
Apostles
to
make
such
appointments
,
by
whom
he
was
to
dispose
and
order
his
Churches
.
But
suppose
Christ
had
spoken
these
imperative
words
,
doe
this
,
after
the
giving
of
the
cup
,
yet
are
they
to
be
understood
with
restriction
to
those
things
that
belong
to
the
essence
and
substance
of
this
action
;
for
if
we
extend
it
further
,
to
the
accidentary
circumstances
thereof
,
in
which
Christ
did
then
institute
and
give
the
Sacrament
,
many
absurdities
will
follow
.
For
by
this
rule
we
must
alwaies
celebrate
the
Eucharist
after
supper
,
and
in
unleavened
bread
,
the
receivers
must
take
it
into
their
hands
,
and
the
Priest
must
wash
the
feet
of
those
to
whom
he
administers
it
,
with
the
like
.
Now
seeing
to
bind
men
to
these
circumstances
of
our
Saviours
action
,
is
(
in
all
mens
judgements
)
very
absurd
,
we
must
not
extend
the
precept
,
doe
this
,
to
the
said
,
or
the
like
circumstances
,
but
acknowledge
that
the
precept
includes
only
the
doing
of
that
which
pertaines
to
the
substance
of
the
Sacrament
,
of
which
kind
,
communion
in
both
kinds
cannot
be
,
it
being
also
a
circumstance
,
the
substance
thereof
being
intire
in
one
only
kind
,
as
hath
been
proved
.
So
that
the
Protestants
wrangling
thus
for
the
cup
,
doe
but
fulfill
in
themselves
(
though
in
a
different
sense
)
the
prophecy
of
Isaiah
,
ERIT
CLAMOR
IN
PLATEIS
SUPER
VINO
;
there
shall
be
crying
for
wine
in
the
streets
,
Isay
24.11
.
Thus
it
appeares
,
that
Communion
in
both
kinds
is
not
of
the
essence
or
integrity
of
the
Sacrament
,
nor
necessary
by
any
divine
precept
;
from
whence
it
followes
,
that
as
a
thing
indifferent
,
it
may
be
permitted
,
or
restrained
,
according
as
the
wisedome
of
the
Church
shall
think
fit
.
For
the
precinct
of
humane
power
streacheth
to
things
indifferent
,
and
only
to
them
.
Things
absolutely
commanded
,
man
cannot
forbid
;
things
absolutely
forbidden
,
man
cannot
command
;
and
therefore
the
territory
of
humane
legislative
power
,
must
be
in
things
indifferent
,
or
else
there
is
none
at
all
;
which
is
against
Scripture
,
reason
,
and
the
most
generall
beleef
and
practise
of
mankind
.
The
Apostles
practised
this
power
upon
the
Gentiles
,
by
imposing
upon
them
a
new
law
of
abstinence
for
a
time
,
from
things
offered
to
Idolls
,
and
blood
,
and
that
which
is
strangled
;
Acts
15.29
.
which
yet
Christ
himself
never
imposed
,
but
left
it
indifferent
;
whereas
after
the
Apostles
decree
,
it
became
necessary
;
wherefore
it
is
said
,
that
S.
Paul
walked
through
Syria
and
Cilicia
confirming
the
Churches
,
commanding
them
to
keep
the
precepts
of
the
Apostles
and
Elders
,
Acts
15.41
.
§
.
7.
Now
the
reasons
moving
the
Church
to
restrain
communion
to
one
kind
,
were
many
and
weighty
.
First
to
prevent
thereby
the
occasion
of
error
;
for
whereas
in
the
primitive
Church
,
the
use
of
one
or
both
kinds
was
indifferently
practised
,
as
is
apparent
by
testimonies
of
antiquity
,
yea
by
the
example
of
the
Apostles
,
Acts
2.42
.
and
our
Saviour
himselfe
Luke
26.30
.
yet
.
when
as
the
Manichean
heretiques
rose
,
[
b
](A65197-e65010-b)
b
see
Aug.
lib.
de
haer.
c.
46.
Leo
Serm.
4.
de
Quadrag
.
who
abstained
from
wine
as
a
thing
in
it selfe
unlawfull
to
be
drunk
,
and
by
consequence
abstained
from
it
also
in
the
Sacrament
;
holy
Bishops
did
hereupon
much
commend
the
use
of
the
chalice
.
But
this
error
being
extinguished
,
and
another
arising
[
c
](A65197-e65060-b)
c
Aeneas
Silvius
hist.
Bohem
.
capt
.
3.5
.
against
the
integrity
of
Christ
under
either
kind
,
as
also
avouching
the
absolute
necessity
of
both
,
the
Church
of
God
hereupon
began
more
universally
to
practise
communion
under
one
kind
;
and
withall
,
in
declaration
of
the
truth
,
and
for
prevention
of
Schisme
,
did
absolutely
decree
the
lawfulnesse
thereof
,
with
prohibition
to
the
contrary
.
So
in
more
antient
times
when
the
Ebionites
taught
unleavened
bread
to
bee
necessary
in
consecration
of
the
Eucharist
,
the
Church
commanded
the
consecration
thereof
to
be
made
in
leavened
bread
;
And
when
the
heretique
Nestorius
denyed
our
Blessed
Lady
to
be
the
mother
of
God
,
and
only
to
be
called
the
mother
of
Christ
,
the
Church
condemned
him
,
and
commanded
that
she
should
be
called
Mother
of
God
.
And
the
Church
hath
ever
found
this
the
most
effectuall
means
,
for
the
confutation
and
extirpation
of
heresie
,
namely
,
by
contrary
decrees
and
practise
to
declare
and
publish
the
truth
.
A
second
reason
moving
the
Church
to
forbid
the
use
of
the
cup
,
was
the
deserved
reverence
due
to
this
highest
Sacrament
;
in
consideration
whereof
,
the
Holy
Fathers
did
appoint
most
diligent
care
to
be
used
,
lest
any
little
particle
of
the
Host
,
or
drop
of
the
Chalice
should
fall
to
the
ground
.
Now
the
multitude
of
Christians
in
laterages
being
very
great
,
&
the
negligence
of
many
in
sacred
things
as
great
,
through
the
coldnesse
of
their
zeale
&
devotion
,
it
could
not
morally
be
possible
,
but
that
frequent
spilling
of
the
blood
would
happen
,
if
the
Chalice
were
to
be
given
ordinarily
to
the
people
,
[
d
](A65197-e65220-b)
d
Aeneas
Silvius
Ep.
13.
de
errore
Bohem.
&
Narrat
.
de
Bohem.
ad
Conc.
Basil
.
of
which
prophanation
there
hath
been
over
frequent
experience
.
(
CHAP.
XXIII
.
)
Of
the
Liturgie
and
private
prayers
for
the
ignorant
in
an
unknowne
tongue
.
§
.
1.
PRayer
in
an
unknowne
tongue
hath
two
branches
,
one
concerning
publique
prayer
in
a
tongue
,
which
the
people
that
are
present
doe
not
understand
;
the
other
private
prayer
,
in
a
tongue
,
which
the
party
praying
doth
not
understand
;
both
which
Protestants
think
absurd
in
reason
,
and
contrary
to
Scripture
;
but
Catholiques
beleeve
truly
that
they
are
neither
.
For
maintenance
whereof
,
let
us
consider
the
meaning
of
S.
Paul
(
1
Cor.
ch
.
14.
)
the
place
by
them
violently
,
but
impertinently
objected
against
us
.
We
must
then
know
,
that
as
the
gift
of
tongues
was
given
to
the
Apostles
by
the
Holy
Spirit
,
when
he
in
the
shape
of
tongues
desended
upon
them
;
so
the
same
gift
,
with
divers
others
,
was
continued
amongst
the
Christians
for
some
time
after
.
This
gift
,
amongst
the
other
,
they
did
exercise
in
their
publique
Church-meetings
,
where
they
assembled
for
the
benefit
&
edification
of
the
hearers
,
speaking
some
extemporary
prayer
,
or
other
holy
discourse
,
both
for
matter
and
language
,
as
the
Spirit
gave
them
utterance
,
with
great
affection
&
elevation
of
the
mind
towards
God
.
Yea
the
language
many
times
was
such
,
as
no
man
present
understood
,
as
is
intimated
verse
2.
for
he
that
speaketh
in
an
unknowne
tongue
,
&c.
no
man
understands
him
;
no
nor
many
times
did
the
speaker
understand
himselfe
;
for
the
gift
of
tongues
,
and
the
gift
of
interpretation
of
tongues
were
two
distinct
gifts
,
as
we
see
in
the
12.
ch.
and
did
not
alwaies
meet
together
,
as
we
may
gather
from
the
13.
verse
of
this
chapter
,
where
the
Apostle
exhorteth
him
that
speaketh
in
an
unknowne
tongue
,
to
pray
that
he
may
interpret
,
which
was
a
signe
that
ordinarily
they
could
not
;
&
by
verse
14.
where
he
saith
,
If
I
pray
in
a
tongue
,
my
spirit
prayeth
,
but
my
understanding
is
unfruitfull
;
now
this
must
be
meant
of
a
tongue
,
which
he
himself
did
not
understand
,
otherwise
his
own
understanding
could
not
be
unfruitful
.
And
thus
also
doth
S.
Augustine
(
de
Genes.
ad
lit
.
lib.
12.
cap.
8.9
.
)
and
other
Fathers
interpret
S.
Paul
.
By
this
it
is
manifest
that
the
Apostle
doth
not
here
reprove
the
practise
of
the
Church
of
Rome
,
in
her
Latine
Liturgie
directly
,
seeing
this
here
reproved
,
and
that
are
extreamly
different
.
Therefore
ours
can
be
only
so
far
reprovable
,
as
it
agrees
with
the
other
in
the
reasons
for
which
it
was
reproved
,
which
are
want
of
interpretation
,
&
therby
want
of
edification
to
the
auditors
,
&
of
sufficient
warrant
to
the
unlearned
,
through
want
of
understanding
of
what
was
said
,
to
say
thereto
Amen
.
Now
seeing
ours
doth
not
agree
with
that
,
in
any
of
these
,
it
is
therefore
irreproveable
.
Yet
if
it
should
agree
with
that
in
any
of
these
,
it
should
not
notwithstanding
be
unlawfull
;
because
they
differ
in
the
maine
and
principall
part
,
the
end
;
for
these
Church-meetings
were
intended
for
the
instruction
&
edification
of
the
auditors
,
therefore
it
was
fit
the
exercises
thereof
should
be
in
a
tongue
which
they
that
were
to
be
instructed
,
understood
,
but
the
publike
Liturgie
of
the
Church
was
instituted
for
the
service
&
praise
of
God
,
&
therfore
may
be
,
without
unlawfulnesse
,
in
any
tongue
that
he
understands
,
to
whom
it
is
dedicated
.
The
truth
of
all
this
will
appear
,
if
we
consider
the
differences
between
that
case
and
ours
.
The
languages
then
spoken
were
utterly
unknowne
many
times
to
any
man
there
present
,
even
to
the
speaker
himself
,
but
the
Liturgie
of
the
Church
is
in
a
language
or
languages
known
to
very
many
,
as
the
Latin
in
the
Latin
Church
to
all
Scholars
,
to
most
Gentlemen
,
&
youths
bred
in
Grammer
Schools
,
&
in
some
countries
to
most
Mechanicks
;
it
cannot
therfore
absolutely
be
said
to
be
an
unknown
tongue
.
And
though
it
cannot
be
proved
unlawful
to
have
the
Liturgie
in
a
tongue
absolutely
unknowne
,
yet
where
the
Latin
tongue
hath
been
unknowne
to
all
or
most
of
the
better
sort
,
the
Church
hath
dispensed
with
the
use
thereof
;
as
appears
by
the
dispensation
of
Pope
Paul
5.
to
turn
the
Liturgie
of
the
Masse
into
the
vulgar
language
of
China
,
&
to
use
the
same
until
the
Latin
tongue
grew
more
known
&
familiar
in
that
country
.
Moreover
the
prayers
&
other
spiritual
excercises
which
S.
Paul
speaks
against
,
were
extemporall
,
made
in
publike
meetings
,
according
to
the
present
inspired
devotion
of
the
speaker
;
So
that
the
unlearned
hearer
,
or
he
that
supplied
his
place
,
the
Clark
,
except
he
understood
the
language
,
&
consequently
the
matter
,
could
not
prudently
say
Amen
to
it
,
seeing
he
knew
not
whether
the
thing
that
was
spoken
,
were
good
and
lawfull
or
no.
But
the
Liturgie
&
Service
of
the
Church
hath
set
offices
for
every
day
,
approved
by
the
Church
,
&
therefore
from
hence
a
man
may
be
confidently
assured
that
it
is
good
&
lawfull
,
and
therefore
he
may
boldly
say
Amen
.
Besides
there
are
means
applied
to
the
ignorant
multitude
,
by
which
they
are
,
or
may
be
(
if
they
use
diligence
therein
)
made
to
understand
the
publike
Prayers
of
the
Church
;
namely
Sermons
,
Exhortations
,
Catechismes
,
private
instructions
,
Manualls
&
Primers
in
vulgar
languages
,
where
the
Prayers
used
in
the
Church
are
found
:
So
that
the
ordinary
&
common
passages
of
the
publike
Service
may
be
,
and
are
easily
understood
even
by
women
&
children
,
&
they
may
understandingly
say
Amen
.
Therefore
as
the
Apostle
did
allow
of
an
unknowne
tongue
in
the
exercises
of
the
Corinthians
,
provided
there
were
some
to
interpret
it
;
so
the
Service
in
Latin
is
very
allowable
even
under
this
notion
,
while
there
are
the
aforesaid
meanes
used
for
the
interpretation
thereof
.
And
the
Congregation
is
edified
,
as
the
Apostle
appoints
it
should
be
,
by
the
things
that
are
done
&
said
in
the
Church
,
while
the
people
have
but
a
generall
understanding
of
the
severall
passages
thereof
.
And
if
they
were
in
a
vulgar
language
,
the
difference
for
matter
of
understanding
would
be
but
in
a
little
more
or
lesse
;
for
that
every
woman
,
boy
,
&
girl
in
a
Church
,
should
be
able
to
understand
word
by
word
the
Liturgie
therof
,
be
it
in
what
language
it
will
,
is
morally
impossible
;
seeing
there
are
great
store
of
words
in
every
tongue
in
common
use
amongst
the
better
sort
,
which
common
people
do
not
understand
.
And
suppose
this
might
be
avoided
in
those
parts
of
the
Liturgie
,
which
are
composed
by
the
Church
,
by
making
choice
of
the
most
vulgar
words
that
might
be
found
,
yet
it
is
impossible
to
be
so
in
that
which
makes
the
greatest
part
of
the
Liturgie
,
to
wit
,
the
Scripture
.
And
if
yet
all
the
words
of
the
Scripture
could
be
bowed
to
their
understanding
,
for
the
Grammatical
signification
thereof
,
yet
without
all
paradventure
,
the
sense
,
(
which
is
the
chiefe
thing
to
be
understood
,
and
for
which
only
the
language
doth
serve
,
by
reason
of
the
innumerable
figurative
speeches
therein
)
is
altogether
impossible
.
For
example
let
any
unlearned
Englishman
say
,
whether
these
following
places
in
English
,
for
so
much
as
concernes
the
full
sense
thereof
,
be
not
all
one
to
him
,
as
if
they
were
in
Hebrew
.
I
will
set
them
downe
according
to
the
English
Protestant
translation
,
and
their
number
of
the
Psalmes
.
Moab
is
my
washpot
,
over
Edom
will
I
cast
out
my
shoe
,
Psal.
60.8
.
Also
this
,
Though
ye
have
lien
among
the
pots
,
yet
shall
ye
be
as
the
wings
of
a
dove
covered
with
silver
,
and
her
feathers
with
yellow
gold
,
Psal.
68.
v.
13.
And
this
in
the
same
Psalme
,
v.
30.
Rebuke
the
company
of
spearemen
;
or
as
it
is
in
the
margent
,
the
beasts
of
the
reeds
,
the
multitude
of
the
bulls
with
the
calves
of
the
people
&c.
Also
this
as
it
is
in
the
Service
book
;
Or
ever
your
pots
be
made
hot
with
thornes
,
so
let
indignation
vex
him
even
as
a
thing
that
is
raw
,
Psal.
58.8
.
Therefore
when
Protestants
read
these
and
the
like
unintelligible
places
of
Scripture
to
the
unlearned
people
,
without
interpreting
them
,
their
end
in
reading
being
only
the
instruction
of
the
people
,
they
truly
fal
into
that
error
,
of
which
they
untruely
accuse
us
,
of
speaking
in
the
Church
without
the
edification
of
the
people
.
So
have
many
of
them
alone
in
their
Sermons
also
,
speaking
Latin
,
or
some
other
more
unknown
tongue
,
without
interpreting
it
.
Moreover
,
the
end
of
the
Church
meetings
here
spoken
of
by
the
Apostle
,
was
to
instruct
the
ignorant
,
and
convert
the
infidels
,
as
may
be
gathered
out
of
the
23.
and
24.
verses
.
But
the
drift
of
the
Church
in
appointing
Liturgies
,
and
set
formes
of
publique
prayer
,
and
readings
in
the
Masse
,
was
not
for
the
peoples
instruction
,
though
that
as
I
have
shewed
be
not
neglected
,
but
for
other
reasons
:
as
first
,
that
by
this
publique
service
,
a
continuall
dayly
tribute
or
homage
of
prayer
and
thanksgiving
might
be
publiquely
offered
and
payed
unto
God
by
his
Priests
:
Secondly
,
that
Christians
by
their
personall
assistance
at
this
publike
Service
,
might
professe
&
exercise
exterior
acts
of
religion
common
with
the
whole
Church
,
represented
by
the
Synaxis
or
ecclesiasticall
meeting
of
every
Christian
Parish
.
Finally
,
that
every
Christian
by
his
presence
yeelding
consent
unto
the
publike
prayers
,
praises
&
thanksgiving
of
the
Church
,
might
participate
of
the
graces
,
benefits
,
&
fruits
,
which
the
Church
doth
ordinarily
obtaine
by
her
Liturgies
&
publike
oblations
.
Now
for
these
ends
there
is
no
need
that
every
one
should
understand
word
by
word
the
prayers
that
are
said
in
the
publike
Liturgie
,
but
it
sufficeth
that
the
Church
in
generall
,
and
in
particular
,
Pastors
&
Ecclesiastical
persons
dedicated
to
the
Ministeries
of
the
Church
,
have
particular
notice
of
all
the
prayers
that
are
said
,
and
that
all
may
be
taught
,
and
instructed
in
particular
,
if
they
desire
it
,
and
will
be
diligent
therein
.
But
Protestants
are
more
easily
lead
into
this
error
,
of
beleeving
,
that
the
Church
Service
must
be
said
in
the
vulgar
tongue
,
because
they
conceive
the
principall
intent
thereof
with
us
,
is
,
as
it
is
with
them
,
for
the
instruction
of
the
people
.
For
with
them
they
doe
not
usually
read
the
Church
Prayers
,
unlesse
there
be
company
to
heare
,
not
is
there
any
receiving
of
their
Communion
,
unlesse
there
be
a
number
of
the
people
to
communicate
;
But
in
the
Catholique
Church
it
is
not
so
;
for
with
us
the
Office
of
the
Church
is
said
,
though
there
should
be
no
people
present
,
for
it
is
the
Priests
Office
,
&
not
the
peoples
;
and
the
daily
Sacrifice
is
offered
,
though
there
be
no
people
present
;
these
are
done
to
the
service
&
honour
of
God
,
and
for
the
benefit
of
the
people
too
,
(
though
not
for
their
instruction
,
)
and
they
are
bound
to
be
present
at
Masse
only
upon
Sundaies
&
other
Holydaies
,
yet
may
be
present
at
any
other
time
,
and
are
present
more
frequently
&
numerously
than
the
Protestants
are
at
their
Service
or
Sermons
:
and
for
the
substance
of
things
done
or
said
,
understand
much
more
.
And
all
women
&
children
in
their
answers
to
the
Priest
are
as
ready
,
(
if
not
more
)
than
ever
they
were
in
the
use
of
the
Liturgie
of
England
.
And
while
they
understand
the
generall
purport
of
that
which
is
said
,
though
they
cannot
apply
every
Latin
word
to
its
proper
signification
in
the
vulgar
,
yet
I
suppose
their
understandings
are
more
edified
,
then
theirs
that
know
the
signification
of
most
of
the
words
,
but
not
a
jot
of
the
inward
sense
&
meaning
thereof
,
as
happens
to
the
unlearned
Protestants
,
while
they
hear
most
parts
of
the
Scripture
read
in
the
vulgar
tongue
.
Moreover
most
certain
it
is
,
that
the
present
custome
of
the
Roman
Church
,
to
have
their
Liturgie
in
a
tongue
not
vulgar
,
is
agreeable
to
the
custome
of
the
Church
in
all
ages
,
and
also
of
all
Churches
now
in
the
world
,
bearing
the
name
of
Christian
,
(
though
opposite
to
the
Roman
)
only
those
of
the
pretended
Reformation
excepted
:
which
constant
concurrence
is
a
great
signe
that
the
same
is
very
conform
unto
reason
,
&
not
any
where
forbidden
in
the
Word
of
God
.
The
Scripture
was
not
read
in
any
language
but
Greek
over
al
the
Churches
of
the
East
,
as
S.
Jerom
(
praefat.
in
Paralip
.
)
witnesseth
.
Also
the
Greek
Liturgie
of
S.
Basil
was
used
in
all
the
Churches
of
the
East
,
yet
the
Grecian
was
the
vulgar
language
of
all
the
countries
of
the
East
,
as
is
apparent
by
many
testimonies
,
particularly
of
the
[
b
](A65197-e66410-b)
b
Basil
.
de
Spiritu
Sancto
.
c.
19.
Capadocians
,
[
c
](A65197-e66440-b)
c
d
Hieron
.
in
Pro●m
.
2.
lib.
com
.
ad
Galat.
&
Act.
Apost.
c.
1.
v.
10
,
11.
Mesapotamians
,
ᵈ
Galathians
,
[
e
](A65197-e66510-b)
e
Theodoret.
in
histor
SS.
Patrum
hist.
13.
Lycaonians
,
[
f
](A65197-e66550-b)
f
Hieron
de
Script
.
Eccles.
in
Anton.
Egyptians
,
Syrians
:
yea
that
all
these
Countries
,
&
most
of
the
Orient
,
had
their
proper
language
distinct
from
the
Greek
,
is
manifest
out
of
Acts
2.
where
divers
nations
of
the
East
being
assembled
in
Jerusalem
at
Pentecoste
,
&
hearing
the
Apostles
speak
with
tongues
,
said
,
How
hear
we
every
man
in
our
own
tongue
wherein
we
were
born
?
Acts
2.8
.
No
lesse
manifest
is
it
,
that
the
Latin
Liturgie
was
common
anciently
to
all
those
of
the
Western
parts
,
yea
even
in
Africk
,
as
appears
by
testimonies
of
S.
Augustine
(
Epist
.
57
de
doct.
Christ
.
l.
2.
c.
13.
in
Psal
.
123.
&
in
Exposit.
Ep.
ad
Rom.
&
Ep.
173.
)
Yet
was
not
the
Latin
the
vulgar
language
of
all
the
nations
of
the
West
,
but
every
one
had
his
owne
distinct
,
as
now
they
have
,
&
particularly
in
England
the
British
language
was
then
in
use
.
Nor
yet
was
the
Latin
language
vulgarly
known
in
all
these
nations
,
though
understood
by
the
beteer
sort
,
as
it
is
at
this
day
;
&
in
all
likelihood
more
generally
known
now
,
than
then
,
in
as
much
as
the
study
of
Arts
&
Sciences
,
&
communion
in
Religion
,
are
fitter
meanes
to
spread
a
language
,
than
the
sword
of
a
Conqueror
.
So
that
it
is
manifest
that
the
Christian
Church
did
never
judge
it
requisite
,
that
the
publike
Liturgie
should
be
turned
into
the
mother
tongue
of
every
nation
,
nor
necessary
that
it
should
be
presently
understood
word
by
word
by
every
one
of
the
vulgar
assistants
;
neither
doth
the
end
of
the
publike
Service
require
it
:
As
for
those
Sects
that
use
no
Liturgie
at
all
,
but
in
their
Church-meetings
do
only
make
an
extemporall
prayer
before
&
after
Sermon
,
(
as
the
custome
is
now
for
the
most
part
in
England
)
that
the
people
may
pray
with
them
,
they
do
as
they
ought
in
using
the
vulgar
tongue
;
&
Catholiques
(
if
they
used
such
exercise
)
no
doubt
would
do
it
in
like
manner
.
§
.
2.
As
for
the
comfort
&
more
plentifull
edification
of
the
understanding
which
some
few
want
,
in
that
they
do
not
so
perfectly
understand
all
the
particulars
of
divine
Service
,
it
may
by
other
means
abundantly
be
supplied
,
without
turning
the
publike
Liturgie
into
innumerable
vulgar
languages
,
which
would
bring
great
confusion
into
the
Christian
Church
.
For
first
the
Church
could
not
be
able
to
judge
of
the
Liturgie
of
every
country
,
when
differences
arose
about
the
translation
thereof
;
and
so
divers
errors
&
heresies
might
creep
into
particular
countries
,
and
the
whole
Church
never
able
to
take
notice
thereof
.
Secondly
,
particular
countries
could
not
be
certain
that
they
had
the
parts
of
the
Scripture
used
in
the
Liturgie
truly
translated
;
for
they
can
have
no
other
assured
proof
thereof
,
than
the
Churches
approbation
;
nor
can
she
approve
what
she
her self
doth
not
understand
.
Thirdly
,
if
there
were
as
many
translations
of
the
Liturgie
,
as
there
be
severall
languages
in
the
world
,
it
could
not
be
avoided
,
but
that
some
would
in
many
places
be
ridiculous
,
incongruous
,
and
full
of
mistaking
,
to
the
great
prejudice
of
souls
,
especially
in
languages
that
have
no
great
extent
,
nor
many
learned
men
that
naturally
speak
them
.
Fourthly
,
the
Liturgie
must
of
necessity
be
often
changed
,
together
with
the
language
,
which
doth
much
alter
in
every
age
,
as
is
very
well
knowne
.
Fifthly
,
in
the
same
country
,
by
reason
of
different
dialects
,
some
provinces
understand
not
one
another
;
and
in
the
Island
of
Japonia
(
as
some
write
)
there
is
one
language
for
men
,
another
for
women
;
one
language
for
Gentlemen
,
another
for
rusticks
:
into
what
language
then
should
the
Liturgie
of
Japonia
be
translated
?
So
that
it
is
cleer
,
that
the
inconveniences
of
divine
Service
translated
in
all
vulgar
languages
are
insuperable
,
the
commodity
is
but
to
the
most
ignorant
part
,
and
that
but
in
part
,
and
to
be
recompenced
by
other
means
,
and
is
so
,
by
prayer
books
,
and
other
instructions
in
abundance
in
the
vulgar
tongue
;
In
so
much
that
I
dare
boldly
say
,
(
for
I
have
been
an
eye-witnesse
)
that
in
the
cities
of
Paris
and
Rome
there
is
five
times
as
much
preaching
,
and
ten
times
as
much
catechising
of
youth
and
ignorant
people
,
as
is
in
London
;
so
that
blindnesse
&
ignorance
to
Catholiques
,
is
ignorantly
&
blindly
objected
.
Lastly
we
cannot
imagine
that
if
S.
Paul
had
intended
,
that
which
the
Protestants
labour
to
enforce
out
of
the
above-named
chapter
to
the
Corinthians
,
that
both
he
and
his
fellow
Apostles
would
have
practised
the
contrary
at
the
writing
thereof
,
and
all
their
lives
after
;
for
we
doe
not
find
that
they
or
any
after
them
did
use
any
Liturgie
,
but
in
one
of
the
learned
languages
,
which
though
they
were
vulgar
to
some
people
in
those
times
,
yet
but
to
a
small
part
,
in
comparison
of
all
the
nations
of
the
world
,
amongst
whom
they
celebrated
Masse
.
§
.
3.
As
for
private
prayer
,
the
Catholique
Church
permits
all
men
,
whether
out
of
the
Churches
,
or
in
them
,
to
pray
in
what
language
they
please
;
yea
the
Pater
,
the
Ave
,
and
the
Creed
,
are
commanded
by
divers
Councells
to
be
learned
in
the
vulgar
tongue
;
and
divers
bookes
of
prayers
in
the
vulgar
tongue
are
published
and
used
in
all
Catholique
Countries
.
Yet
those
Catholiques
that
do
pray
or
sing
Psalmes
in
Latin
,
which
they
doe
not
understand
,
either
by
choice
or
obligation
,
are
not
to
be
condemned
.
For
either
they
understand
the
prayer
in
the
whole
masse
thereof
,
as
the
PATER
NOSTER
,
for
example
,
though
they
know
not
perhaps
whether
PATER
signifie
our
,
and
NOSTER
,
father
,
or
the
contrary
,
yet
saying
this
prayer
with
due
devotion
,
and
knowing
that
it
is
our
Lords
prayer
,
which
they
can
very
well
repeat
in
their
mother
tongue
,
no
man
I
suppose
can
be
so
absurd
to
think
this
prayer
is
not
acceptable
to
God
,
though
the
pious
thoughts
be
not
measured
geometrically
to
the
words
.
Or
else
they
understand
only
more
generally
,
that
such
or
such
a
prayer
or
Psalme
,
for
example
,
MISERERE
,
is
a
Psalme
full
of
penitent
affections
,
and
this
they
say
with
much
inward
sorrow
and
contrition
for
their
sinnes
;
and
who
can
deny
that
this
pious
affection
is
pleasing
to
God
,
though
the
thoughts
and
words
doe
not
mathematically
correspond
the
one
to
the
other
,
I
am
sure
the
Apostle
approved
the
like
,
saying
in
the
17.
verse
of
the
forementioned
chapter
,
Thou
verily
givest
thanks
well
;
And
to
conclude
,
he
doth
absolutely
allow
it
,
in
the
28.
verse
saying
,
But
if
there
be
no
interpreter
let
him
keepe
silence
in
the
Church
,
and
let
him
speak
to
God
and
himselfe
.
And
in
this
matter
,
as
well
as
the
rest
,
the
Protestants
also
may
keep
silence
,
unlesse
they
could
speak
more
to
the
purpose
.
§
.
4.
These
points
&
all
other
I
examined
with
diligence
,
and
found
that
Protestants
ordinarily
did
not
truly
apprehend
many
of
the
Catholique
doctrines
,
nor
justly
oppose
any
of
them
.
But
I
have
only
touched
these
few
particulars
,
to
let
the
unlearned
Protestant
Reader
see
,
that
the
Catholique
doctrines
are
not
such
monstrous
things
,
as
they
ordinarily
conceive
them
,
but
rather
that
it
is
monstrous
in
them
not
to
believe
them
.
And
to
awaken
the
further
diligence
of
all
Protestants
to
search
into
the
truth
of
all
points
,
so
far
as
they
are
able
either
by
themselves
or
others
,
(
if
they
will
not
at
the
first
cast
themselves
upon
the
infallibility
of
the
Church
,
which
I
conceive
I
have
sufficiently
proved
in
the
former
part
of
this
Treatise
,
and
is
the
shortest
and
surest
way
)
and
to
read
the
Bookes
of
Catholiques
set
forth
to
this
purpose
;
&
not
to
exercise
an
implicite
faith
to
the
Protestant
Religion
,
and
even
against
the
rule
of
it
,
to
their
hurt
,
seeing
they
will
not
yet
do
it
to
the
Catholique
Religion
,
to
their
advantage
:
In
which
Catholique
books
they
shall
find
all
the
Pleas
for
Protestancy
,
all
their
objections
against
Catholique
doctrine
answered
,
with
that
learning
and
solidity
,
with
that
cleernesse
and
fullnesse
,
that
were
not
faith
also
required
(
which
is
the
gift
of
God
only
)
to
the
apprehension
of
those
things
,
which
the
Church
teaches
,
it
were
impossible
(
in
my
judgement
)
impossible
(
I
say
)
that
any
reasonable
man
should
continue
(
in
his
judgement
)
a
Protestant
.
Yet
many
there
are
I
fear
,
who
though
they
be
in
belief
and
judgement
Catholiques
,
yet
in
outward
profession
are
Protestants
.
Who
like
the
inferiour
spheares
,
which
are
moved
one
way
by
the
PRIMUM
MOBILE
,
and
a
contrary
way
by
their
owne
peculiar
motion
;
So
they
are
moved
to
believe
the
Catholique
verities
by
the
influence
of
God
upon
their
soules
,
but
to
remain
in
the
Protestant
Communion
by
the
private
instigations
of
flesh
and
blood
;
Who
wanting
the
seasoning
of
Charity
,
doe
warp
and
shrink
from
that
,
to
which
their
judgement
hath
joyned
them
;
Whose
faith
like
bullion
though
it
be
good
metall
in
it selfe
,
yet
wanting
the
stamp
of
of
Catholique
Communion
and
obedience
,
is
not
currant
in
the
Kingdome
of
heaven
,
nor
will
serve
in
their
journey
to
defray
them
thither
.
But
they
(
according
to
the
condition
of
all
weak
minds
)
accounting
the
Present
evill
(
as
losse
of
goods
,
friends
,
and
the
like
)
the
most
intolerable
,
desire
to
avoid
that
,
and
put
to
adventure
the
ensuing
:
And
so
while
they
saile
through
the
troublesome
Sea
of
this
life
,
unskilfull
of
steerage
in
a
storme
,
do
strike
and
split
their
soules
upon
the
flats
of
fear
,
and
rocks
of
presumption
:
forgetfull
of
that
dreadfull
threatning
of
our
Saviour
,
He
that
shall
deny
mee
before
men
,
shall
be
denyed
before
the
Angells
of
God
,
Luc.
12.9
.
Now
to
the
diligence
of
examination
before
mentioned
,
for
those
that
are
not
yet
convinced
in
their
judgements
,
a
Protestant
is
bound
by
Chillingworths
owne
rule
;
who
(
though
he
say
that
for
as
much
as
there
is
no
infallible
guide
,
and
that
therefore
a
man
must
follow
the
choice
of
his
own
reason
in
what
he
doth
believe
,
and
that
God
will
be
contented
with
that
,
be
it
more
or
lesse
,
true
or
false
,
being
as
much
as
he
can
attain
to
,
yet
)
addes
withall
,
that
a
man
must
imploy
his
uttermost
endeavours
to
the
finding
out
of
the
truth
.
And
who
is
it
amongst
the
Protestants
that
hath
done
that
?
Who
hath
spent
all
his
spare
time
,
much
lesse
,
who
hath
spared
all
the
time
he
could
to
this
enquiry
?
I
think
no
Protestants
conscience
can
acquit
him
in
this
case
;
and
if
not
,
he
must
not
think
to
quiet
himselfe
by
saying
,
that
to
the
best
of
his
understanding
the
Protestant
Religion
seemes
true
,
if
he
have
not
imployed
all
his
endeavours
to
find
whether
it
be
so
or
no
;
which
cannot
be
,
unlesse
(
with
King
Philip
of
Macedon
he
keep
one
ear
for
the
party
accused
)
hee
equally
heare
both
sides
.
Wherefore
devesting
themselves
of
all
prejudice
and
prepossessed
opinions
,
like
white
paper
,
wherein
there
is
nothing
written
,
let
them
addresse
themselves
with
all
their
spare
time
,
yea
they
ought
to
make
spare
time
,
rather
than
to
want
it
,
to
a
sad
and
serious
consideration
of
the
great
businesse
of
Religion
,
the
truth
whereof
who
so
gaines
,
though
with
the
losse
of
all
temporall
felicity
,
doth
highly
improve
his
estate
;
considering
that
,
as
our
Saviour
saith
,
what
will
it
profit
a
man
to
gain
the
whole
world
,
and
to
lose
his
owne
soule
?
Math.
16.16
.
And
let
no
man
defer
this
most
important
affaire
,
and
put
it
off
to
the
later
end
of
his
life
,
(
which
how
soon
it
will
happen
,
the
youngest
know
not
;
)
as
if
the
Kingdome
of
heaven
were
like
a
market
,
cheapest
at
the
later
end
of
the
day
;
or
that
because
nature
hath
placed
the
seat
of
his
memory
in
the
hindermost
part
of
his
head
,
therefore
he
may
defer
the
remembrance
of
God
,
and
of
comming
to
him
by
the
path
of
true
Religion
,
to
the
hindermost
part
of
his
life
.
But
as
God
himselfe
saith
,
while
it
is
called
to
day
,
harden
not
your
hearts
,
Psal.
94.8
.
lest
his
delay
pull
upon
himselfe
the
forsaking
of
God
,
and
steel
his
forehead
to
the
perpetuall
refusall
of
his
mercifull
invitation
;
and
so
he
(
and
especially
the
Citty
of
London
,
which
hath
been
purpled
with
the
blood
of
so
many
martyrs
)
hear
the
complaint
and
curse
of
our
Saviour
sounding
in
his
eare
,
O
Jerusalem
,
Jerusalem
,
which
killest
the
Prophets
,
and
stonest
them
that
are
sent
to
thee
;
how
often
would
I
have
gathered
thy
children
as
the
hen
gathereth
her
chickens
under
her
wings
,
and
you
would
not
behold
your
habitation
shall
be
left
unto
you
desolate
,
Math.
23.37
.
CHAP.
XXII
.
Of
the
foolish
,
deceitfull
and
absurd
proceedings
and
behaviour
of
Protestants
in
matter
of
Religion
;
And
of
the
vanity
and
injustice
of
their
pretext
of
conscience
for
their
separation
from
the
Roman
Church
.
§
.
1.
HE
that
will
apply
himself
to
this
inquest
as
I
have
done
,
shall
find
,
that
the
objections
of
Protestants
against
Catholique
Doctrines
are
very
weak
and
sleight
,
they
are
but
paper-pellets
,
and
make
more
noise
than
hurt
;
the
workes
also
that
they
raise
for
their
owne
defence
are
as
weak
,
and
easily
dismantled
.
I
found
that
their
objections
were
answered
again
and
again
,
which
a
later
writer
would
take
no
notice
of
,
but
retrive
the
first
arguments
and
urge
them
as
fresh
,
as
if
they
had
never
been
urged
before
,
or
at
least
had
never
been
answered
;
forgetting
to
make
reply
to
the
Catholique
Answers
,
which
was
indeed
because
they
could
not
do
it
.
And
in
their
writings
I
found
much
abuse
of
all
Authors
,
even
from
the
Bible
it self
to
the
Authors
of
latest
times
,
either
misalledging
the
words
,
●or
misconstruing
the
meaning
,
or
urging
that
for
their
purpose
,
which
was
indeed
to
no
purpose
.
§
.
2.
Particularly
for
their
mistranslating
of
Scripture
,
(
wherein
they
grievously
accuse
one
another
,
as
I
shewed
before
)
I
will
alledge
two
or
three
places
(
of
a
great
many
)
for
a
tast
,
wherein
their
unfaithfulnesse
is
apparent
;
as
first
that
notable
depravation
of
their
Master
Luther
,
which
I
have
mentioned
before
,
in
adding
the
word
[
only
]
where
the
Apostle
saith
,
that
a
man
is
justified
by
faith
without
the
works
of
the
Law
,
Rom.
3.28
.
Also
where
the
Apostle
saith
,
give
diligence
by
good
works
to
make
your
calling
and
election
sure
,
2
Pet.
1.10
.
the
English
Bibles
leave
out
these
words
,
by
good
works
,
and
yet
Beza
in
his
notes
upon
the
place
,
acknowledges
these
words
to
be
in
almost
all
the
antient
Greek
Copies
.
Also
in
the
same
Chapter
&
fifteenth
Verse
,
these
words
are
read
according
to
the
originall
,
I
will
do
my
diligence
also
,
you
to
have
often
after
my
decease
,
that
you
may
have
a
remembrance
of
these
things
:
shewing
thereby
that
he
would
pray
for
them
after
he
was
dead
;
as
S.
Chrysostome
expounds
it
,
saying
,
Rejoyce
ever
(
you
blessed
Apostles
)
in
our
Lord
,
without
intermission
pray
for
us
,
fulfill
your
promises
;
for
ô
Blessed
Peter
thou
cryest
out
speaking
thus
,
I
will
do
my
diligence
after
my
coming
to
make
mention
of
you
,
2
Pet.
1.10
.
Now
the
English
Bibles
read
this
place
thus
,
Moreover
I
will
indeavour
,
that
you
may
be
able
after
my
decease
,
to
have
these
things
alwaies
in
remembrance
,
corrupting
the
sense
,
and
making
it
signifie
only
that
he
would
indeavour
that
they
should
remember
those
things
,
when
he
was
dead
;
whereas
he
saith
,
that
he
would
indeavour
after
he
was
dead
,
that
they
should
remember
those
things
;
and
thereby
it
proves
that
he
prayed
for
them
after
be
was
dead
;
a
Doctrine
which
many
Protestants
will
not
allow
.
Also
in
the
first
Epistle
to
the
Corinthians
,
Chap.
11.
v.
27.
where
the
Apostle
saith
,
whosoever
shall
eat
this
bread
,
or
drink
the
cup
of
the
Lord
unworthily
shall
be
guilty
of
the
body
and
bloud
of
the
Lord
,
the
English
translates
it
thus
,
whosoever
shall
eat
this
bread
and
drink
the
cup
of
the
Lord
unworthily
,
putting
and
for
or
,
thereby
making
the
Apostle
speak
of
the
receiving
of
the
bread
and
wine
unworthily
in
an
united
sense
,
whereas
he
speakes
of
them
in
a
divided
sense
.
Thus
in
very
many
places
do
they
deal
with
the
Scripture
,
like
the
Elephant
when
he
goes
to
drink
,
who
troubles
the
cleer
water
with
his
feet
,
because
he
will
not
see
the
deformity
of
his
face
;
So
they
trouble
and
defile
the
sense
of
Scripture
either
in
words
or
exposition
,
because
they
would
not
see
the
deformity
of
their
Errors
.
Many
falsifications
also
and
corruptions
of
Catholique
Authors
,
by
the
Protestant
writers
,
I
have
met
with
;
as
where
they
speaking
something
by
way
of
supposition
,
they
alledge
them
as
if
they
speak
it
positively
and
absolutely
;
where
they
bring
the
objections
of
Heretiques
,
they
alledge
them
as
speaking
the
words
in
their
owne
names
;
where
they
relate
with
reprehension
the
sayings
of
wicked
men
,
they
alledge
them
as
saying
those
words
themselves
;
which
is
,
as
if
they
should
charge
S.
Mathew
himselfe
with
the
words
of
the
Pharisees
against
our
Saviour
,
Behold
a
glutton
and
a
drinker
of
wine
.
Math.
11.19
.
But
I
will
not
be
particular
in
this
matter
,
because
many
that
have
been
guilty
in
this
case
,
have
been
called
to
a
strict
account
by
their
Catholique
answerers
.
And
when
they
are
pressed
by
Catholiques
with
plaine
and
direct
proofes
,
O
what
serpentine
wriglings
and
windings
,
to
escape
the
assaulters
,
doe
they
make
!
O
what
perverse
,
ridiculous
,
&
contradictory
answers
and
evasions
do
some
of
them
make
!
in
which
they
doe
at
once
shew
both
much
wit
,
and
much
folly
;
for
fooles
could
not
speak
as
they
doe
,
and
wise
men
would
not
.
In
so
much
that
[
a
](A65197-e68020-b)
a
Answer
to
a
Jesuites
challenge
,
chapt
.
of
limb
Patrum
Bishop
Vsher
Primat
of
Armagh
,
a
very
learned
man
,
to
avoid
the
confession
of
Christs
descent
into
hell
,
according
to
the
Article
of
the
Creed
,
in
the
plaine
sense
thereof
,
doth
so
turn
it
and
winde
it
,
that
he
makes
the
sense
of
the
words
,
He
descended
into
hell
to
be
,
He
ascended
into
heaven
:
to
such
pittifull
refuges
doth
the
weaknesse
of
a
bad
cause
drive
them
.
And
thus
they
that
have
the
most
learning
amongst
them
,
being
by
unhappy
accident
bred
up
in
an
erroneous
Religion
,
and
thereby
presuming
it
to
be
true
,
do
bend
all
the
endeavours
of
their
learning
to
the
maintenance
of
their
errors
,
and
the
obscuring
of
the
truth
;
which
learning
,
if
it
were
directed
to
the
right
end
,
might
by
just
title
claime
a
place
in
the
first
file
of
desert
:
even
like
a
torch
which
turned
downward
,
is
extinguished
with
that
wax
,
which
held
upward
would
make
it
bright
and
glorious
.
But
though
their
learning
were
a
hundred
times
doubled
,
yet
as
Aarons
serpent
devoured
the
Magicians
serpents
,
Exod.
7.12
.
so
the
wisedome
of
God
,
which
is
in
his
Church
,
will
confound
the
sensuall
wisdome
of
all
her
opposers
;
seeing
there
is
no
wisdome
,
nor
prudence
,
nor
councell
against
God
,
Prov.
21.30
.
§
.
3.
I
further
observed
that
the
arguments
of
Protestants
for
themselves
were
very
fallacious
;
most
frequently
in
that
which
the
Logicians
call
FALLACIA
CONSEqUENCIA
,
which
is
when
the
consequence
is
not
justly
inferred
;
for
example
,
they
argue
thus
;
the
Sacrament
is
called
a
figure
of
Christs
body
,
therefore
it
is
not
his
true
and
reall
body
;
which
is
a
false
Consequence
,
for
it
may
be
both
;
even
as
Christ
is
called
a
figure
of
the
substance
of
his
father
,
Heb.
1.3
.
and
yet
is
also
the
same
substance
.
Christ
saith
,
come
unto
me
,
therefore
we
may
go
to
no
body
else
,
which
is
false
;
for
we
may
go
to
him
and
others
also
.
The
Apostle
saith
,
that
we
are
Justified
by
faith
,
therefore
say
they
not
by
works
;
whereas
we
are
justified
by
both
.
We
must
confesse
our
sinnes
to
God
,
therefore
not
to
a
Priest
;
whereas
wee
must
do
both
,
Christ
is
the
head
of
the
Church
,
therefore
the
Pope
is
not
;
whereas
both
are
in
severall
capacities
.
The
like
might
be
said
in
many
others
;
by
which
kind
of
arguing
,
unlearned
people
are
exceedingly
deluded
,
&
think
that
while
one
thing
must
be
done
,
that
must
be
done
only
;
the
veine
of
that
word
(
only
)
invented
by
Luther
in
the
matter
of
justification
by
faith
running
through
the
whole
body
of
their
Religion
.
§
.
4.
Moreover
I
found
this
contradiction
amongst
the
Patrons
of
Protestancy
;
that
some
of
them
reject
the
Fathers
,
and
accuse
them
of
being
infected
with
the
errors
which
prevailed
in
their
times
;
and
what
were
their
errors
?
even
all
that
they
taught
contrary
to
their
Protestant
doctrines
;
so
making
themselves
the
rule
to
judge
the
Fathers
by
,
and
not
the
Fathers
(
which
any
wise
man
would
think
more
fit
)
a
rule
to
themselves
;
who
no
doubt
knew
the
Scriptures
also
,
and
what
was
agreable
or
contrary
to
them
better
than
they
:
Protestants
being
herein
like
carpenters
who
wear
their
rule
at
their
backs
,
casting
behind
them
&
neglecting
those
that
should
guide
their
belief
.
But
other
Protestants
ashamed
of
this
insolency
,
pretend
for
the
credit
of
their
cause
,
that
the
Fathers
are
altogether
on
their
side
;
and
then
with
much
labour
hunt
out
some
obscure
passages
,
most
liable
to
be
wrested
,
and
triumph
therein
,
as
if
they
had
found
a
demonstration
,
which
when
they
are
sifted
,
either
they
make
nothing
for
them
or
else
quite
against
them
:
who
in
this
case
are
like
to
a
man
ready
to
be
drowned
,
who
to
save
himselfe
will
catch
hold
on
a
naked
sword
,
with
which
he
cuts
his
fingers
;
So
Protestants
sunk
into
the
despaire
of
their
cause
,
think
to
save
themselves
by
that
which
serves
but
to
encrease
their
overthrow
.
They
pretend
also
to
answer
many
plaes
of
the
Fathers
alledged
by
Catholiques
,
and
to
give
their
words
a
Protestant
meaning
,
and
thereby
run
the
Fathers
into
manifest
contradiction
of
themselves
;
in
regard
that
the
Fathers
have
but
some
oblique
passages
which
seem
(
and
but
seem
)
to
make
for
them
,
(
as
whoever
spake
so
exactly
,
nay
who
can
possibly
speak
so
exactly
,
as
that
his
words
may
not
be
made
to
seem
different
from
his
meaning
?
)
but
they
have
whole
Bookes
,
Sermons
,
Tractates
,
and
a
world
of
dispersed
places
,
of
purpose
,
in
the
maintenance
of
Catholique
truths
.
And
though
they
say
that
the
Fathers
taught
Protestant
doctrine
,
and
they
give
a
Protestant
sense
(
though
very
incongruous
)
to
many
of
the
places
of
the
Fathers
alledged
by
Catholiques
,
yet
they
dare
not
use
those
words
and
Phrases
of
the
Fathers
,
as
of
the
▪
Masse
,
the
Altar
,
the
Sacrifice
,
concerning
reall
presence
,
prayers
to
Saints
and
for
the
dead
,
merits
,
satisfaction
,
and
Purgatory
,
with
the
like
,
in
their
prayers
,
Sermons
,
and
books
which
if
they
speak
Protestant
Doctrine
,
in
the
true
sense
of
the
Fathers
,
(
as
they
say
they
do
)
why
do
they
not
with
the
sense
,
make
use
of
the
words
and
speeches
also
?
I
can
conceive
no
other
reason
,
but
for
fear
the
peoples
understandings
(
not
so
fraught
with
prejudice
,
nor
acquainted
with
their
uncouth
evasions
,
)
should
carry
them
to
the
direct
meaning
thereof
,
and
so
either
in
those
things
become
Popish
themselves
,
or
accuse
their
teachers
of
Popery
.
§
.
5.
Another
fraud
I
have
observed
amongst
the
Canonical
Protestants
,
which
is
,
that
when
they
dispute
against
Catholikes
,
they
have
recourse
to
the
Scripture
,
and
wil
be
tried
by
that
only
;
but
when
they
dispute
against
the
Puritanes
and
other
Sects
amongst
them
,
who
deal
with
them
at
their
own
weapon
of
Scripture
only
,
then
they
have
recourse
to
the
Fathers
,
and
the
Tradition
of
the
Church
,
and
use
the
same
arguments
against
Sectaries
,
that
Catholiques
do
against
them
;
and
particularly
in
the
points
of
baptizing
of
Infants
,
against
the
Anabaptists
;
and
the
keeping
of
the
first
day
of
the
week
holy
,
against
the
Sabbatarians
,
who
would
have
Saturday
;
for
either
of
which
there
is
not
any
command
in
Scripture
.
And
shall
Tradition
serve
them
in
those
cases
,
and
not
in
others
?
Or
shall
Scripture
with
them
prove
all
other
points
,
and
not
those
?
And
this
shift
is
such
a
one
,
as
S.
Augustine
(
in
Psal
.
80.
)
witnesses
to
be
common
to
Foxes
and
Heretiques
.
For
as
Foxes
have
two
holes
to
save
themselves
by
,
one
,
when
they
are
driven
from
the
other
;
so
Heretiques
(
whom
the
Scripture
figures
out
by
Foxes
,
when
the
Spouse
saith
,
Let
us
take
the
young
Foxes
that
destroy
the
vines
,
Cant.
2.15
.
)
have
a
double
passage
to
save
themselves
by
;
the
one
,
when
they
are
assaulted
by
the
other
;
so
that
he
that
will
catch
them
,
must
set
his
nets
before
both
issues
,
and
besiege
both
passages
,
as
the
excellent
Catholique
Writers
have
done
,
and
have
left
them
neither
Tradition
nor
Scripture
wherby
to
escape
.
For
although
the
Scripture
do
not
teach
all
in
direct
and
particular
terms
that
Caliques
do
,
yet
it
teaches
nothing
that
Protestants
do
,
in
the
things
they
differ
from
Catholiques
.
And
in
generall
the
Scripture
teaches
all
that
Catholiques
do
,
by
referring
us
to
Tradition
.
And
this
is
sufficient
;
for
it
is
not
required
,
that
all
that
we
believe
or
do
,
be
expresly
set
downe
in
Scripture
,
it
is
enough
,
that
there
be
no
Scripture
against
it
,
for
what
is
not
forbidden
is
lawfull
;
as
the
Apostle
saith
,
where
there
is
no
law
,
there
is
no
transgression
,
Rom.
4.15
.
If
then
there
be
no
law
of
Scripture
against
it
,
it
is
lawfull
;
especially
if
it
be
warranted
by
the
Tradition
of
the
Church
,
to
which
the
Scripture
referres
us
,
and
is
to
us
more
evident
to
come
from
God
,
than
the
Scripture
is
,
which
we
do
not
know
to
do
so
,
but
by
the
Churches
testimony
.
So
that
I
found
the
Protestants
were
like
to
the
Giant
Procustus
,
mentioned
by
Plutarch
,
who
having
a
great
iron
bed
fit
for
himself
,
all
strangers
that
he
took
he
layed
therein
,
and
if
they
were
too
long
for
the
bed
,
he
cut
off
so
much
of
their
leggs
,
if
too
short
,
he
stretched
them
out
till
they
came
even
;
So
the
Protestants
having
built
a
Religion
after
the
modell
of
their
owne
fancy
,
doe
examine
Scriptures
,
Councells
,
Fathers
,
and
all
authority
by
it
,
whereof
some
they
cut
off
,
as
being
too
long
,
in
affirming
more
than
they
do
;
and
others
being
too
short
for
their
purpose
,
they
miserably
serue
,
tenter
,
and
rack
,
till
they
come
to
the
length
they
desire
.
And
had
I
the
wicked
ambition
by
impiety
to
make
my selfe
famous
,
I
believe
,
I
could
conjure
up
new
opinions
,
which
(
laying
aside
the
authority
of
the
Church
)
I
could
varnish
with
as
much
reason
and
Scripture
,
as
any
they
professe
;
Whose
attempts
have
had
no
better
successe
then
Achelous
had
in
fighting
with
Hercules
,
who
took
upon
him
severall
shapes
,
hopeing
in
one
or
other
to
overcome
him
;
but
was
by
Hercules
beaten
through
all
his
shapes
,
and
forced
at
last
to
take
his
owne
proper
shape
,
and
yeeld
:
So
Protestants
fighting
against
Catholiques
,
are
by
them
beaten
through
all
their
changes
,
and
formes
,
and
shifts
through
which
they
wander
,
and
are
forced
at
last
to
take
the
true
forme
of
Protestancy
,
which
is
obstinatly
to
deny
the
plaine
and
manifest
truth
;
But
I
heartily
pray
that
it
would
please
God
to
bring
them
to
the
true
form
,
which
they
ought
to
have
,
which
is
of
Roman
Catholique
;
untill
which
they
will
(
like
the
blinded
Sodomites
)
perpetually
roule
,
wander
and
grope
in
the
darknesse
of
uncertainty
,
and
instability
,
till
eternall
darknesse
seize
upon
them
.
For
by
embarquing
themselves
in
such
an
enterprize
as
is
the
boarding
of
the
Ship
of
Peter
,
they
are
like
to
arrive
at
no
other
port
,
but
ruine
and
destruction
.
§
.
6.
Moreover
I
found
this
proceeding
of
the
Protestants
to
be
most
uneasonable
,
and
full
of
pride
,
in
that
they
being
but
few
in
number
,
especially
in
their
beginning
,
yea
but
one
,
one
infinitely
audacious
,
Luther
,
once
a
child
of
the
Roman
Church
,
should
presume
to
correct
or
reforme
the
whole
Christian
world
;
a
thing
which
no
man
would
admit
in
the
private
regiment
of
his
own
family
,
that
a
sonne
or
servant
should
presume
to
find
fault
with
,
and
change
the
customs
of
the
house
against
the
consent
of
the
Father
,
Master
,
and
all
the
rest
,
and
assume
to
himselfe
alone
to
be
judge
of
the
cause
.
One
earnestly
desiring
Lycurgus
to
establish
a
popular
State
in
Lacedemon
,
that
the
basest
might
have
as
great
authority
as
the
highest
,
answered
,
Begin
to
doe
so
first
in
thine
owne
house
;
which
he
refused
,
and
thereby
saw
the
injustice
of
his
own
demand
:
So
these
men
that
will
not
admit
within
themselves
,
either
in
matters
Ecclesiasticall
or
civill
,
that
they
whose
duty
it
is
to
obey
,
should
command
,
they
whose
duty
it
is
to
learne
,
should
teach
,
withwhat
face
can
they
defend
the
practise
thereof
in
the
Church
,
which
is
the
house
of
God
;
of
which
our
predecessors
were
guilty
in
the
first
attempt
,
and
this
present
generation
in
the
continuance
of
their
Rebellion
?
Nor
let
them
think
that
their
having
of
the
Bible
in
the
Mother-tongue
will
save
them
,
as
if
it
were
like
the
Palladium
to
the
Trojans
,
a
thing
dropt
down
from
heaven
,
no
man
knowes
how
,
with
this
condition
annexed
,
that
while
they
kept
it
in
their
city
they
should
never
perish
;
while
in
the
mean
time
they
extreamly
pollute
it
with
two
things
,
their
interpretation
and
their
conversation
;
whereas
the
Church
of
Rome
hath
not
only
the
word
,
but
the
meaning
of
God
also
,
as
the
Apostle
saith
,
we
have
the
sense
of
Christ
,
1
Cor.
2.16
.
both
proved
by
never-erring
authority
.
And
lastly
weighing
all
the
Protestants
arguments
with
all
impartiality
,
or
if
there
were
any
inclination
of
the
ballance
,
it
was
to
their
side
,
with
whose
doctrines
I
had
been
from
my
childhood
seasoned
,
and
had
been
a
teacher
of
others
for
the
space
of
neere
twenty
yeares
,
and
to
whom
to
receive
contrary
impressions
,
I
knew
must
prove
extreamly
prejudiciall
;
who
therefore
addrest
my selfe
to
this
enquiry
,
with
the
disposition
of
a
jealous
husband
,
seeking
that
which
I
was
most
loath
to
find
;
yet
all
this
notwithstanding
,
I
found
that
all
their
pleas
and
pretences
,
and
their
answers
to
Catholiques
were
weake
,
sleight
,
false
or
impertinent
;
and
(
like
to
a
certain
fish
called
Sleve
,
mentioned
by
Plutarch
,
which
hath
a
body
like
a
sword
,
but
wants
a
heart
,
)
they
had
(
at
least
in
the
opinion
of
some
)
a
shew
of
strength
and
sharpnesse
,
but
inwardly
had
no
power
,
Spirit
,
or
vigour
.
And
that
all
their
specious
shewes
of
purity
,
Reformation
,
and
Evangelicall
truth
,
were
but
like
a
shallow
brook
or
plash
of
water
,
wherein
we
may
discern
the
Sun
,
or
moone
and
stars
,
with
the
whole
face
of
heaven
,
as
if
it
were
as
deep
as
heaven
is
high
,
when
if
we
but
sound
it
with
our
little
finger
,
we
pierce
it
through
even
to
the
earth
:
So
their
pretences
of
the
pure
Word
of
God
,
heavenly
truth
,
and
nothing
but
the
truth
,
(
as
if
like
Prometheus
they
had
fetch'd
it
themselves
from
heaven
)
being
fathomed
,
I
found
no
deeper
than
the
shallow
conceits
of
private
heads
;
And
that
like
Micol
they
had
sent
away
David
,
and
laid
an
Image
in
his
place
,
1
Kings
19.
they
had
renounced
the
true
and
living
Word
of
God
,
which
is
the
true
sense
thereof
,
and
laid
an
image
of
their
owne
fancy
,
drest
in
the
same
letter
,
in
the
room
thereof
;
and
so
were
(
though
not
of
Saints
and
Images
which
they
ought
,
yet
)
worshippers
of
their
owne
imaginations
,
which
they
ought
not
,
as
being
a
high
Idolatry
.
§
.
8.
These
,
these
are
the
motives
,
which
have
inclined
me
to
believe
that
the
Church
of
England
and
all
other
Protestant
Churches
,
are
guilty
both
of
Heresie
and
Schisme
;
two
sinnes
of
highest
nature
,
the
one
against
God
,
the
other
against
our
neighbour
,
the
one
against
faith
,
the
other
against
charity
,
by
denying
their
beliefe
to
doctrines
revealed
by
God
the
supreme
Author
,
and
proposed
by
the
Catholique
Church
,
the
supreme
witnesse
of
divine
truth
;
and
by
rending
the
seamlesse
coat
of
Christ
,
separating
from
the
Communion
of
his
Church
,
and
that
(
as
some
of
their
most
learned
say
,
)
for
things
not
fundamentall
;
and
what
can
be
more
imprudent
,
than
for
an
unfundamentall
error
to
commit
a
fundamentall
sinne
?
And
such
it
is
to
separate
from
the
true
Church
,
as
the
learned
amongst
them
confesse
the
Church
of
Rome
to
be
.
And
as
the
pretended
errors
for
which
they
did
separate
,
(
they
confesse
)
were
not
fundamentall
,
so
for
ought
they
know
(
for
they
confesse
that
the
judgement
of
their
Church
may
erre
)
they
were
no
errors
at
all
;
and
so
again
,
for
ought
they
know
,
they
have
not
reformed
,
but
deformed
themselves
;
and
are
gone
out
of
Gods
blessing
(
as
we
say
)
into
the
warm
Sun
.
What
madesse
it
is
to
make
,
or
continue
a
separation
from
a
true
Church
,
so
acknowledged
by
all
Christians
,
upon
pretences
not
accounted
true
by
any
but
themselves
,
and
nor
certainly
known
to
be
true
,
so
much
as
by
themselves
.
And
as
S.
Augustine
(
de
unit
.
Eccles.
c.
3.
)
argues
against
the
Donatists
;
If
both
sides
were
true
they
had
no
cause
to
separate
,
and
to
fly
from
those
whom
they
had
in
possession
:
If
both
false
,
there
was
no
cause
of
separation
,
that
they
should
fly
from
those
who
were
no
more
faulty
than
themselves
.
If
our
doctrines
are
true
and
theirs
false
,
there
was
no
cause
of
their
separation
,
because
they
ought
rather
to
have
amended
themselves
and
continued
in
unity
:
and
if
ours
are
false
and
theirs
true
,
there
was
no
cause
of
their
separation
,
because
they
ought
not
to
have
forsaken
the
innocent
world
,
to
whom
either
they
would
not
,
or
they
could
not
demonstrate
their
truth
.
Nor
can
it
excuse
them
to
say
,
that
such
or
such
things
are
against
their
conscience
;
for
as
much
as
they
ought
to
regulate
their
consciences
by
the
Word
of
God
in
the
mouth
of
the
Church
,
not
of
themselves
,
(
otherwise
contentious
and
self-will'd
Spirits
will
never
want
this
plea
,
to
separate
from
the
Church
,
and
so
to
serve
God
with
their
Will-worship
,
)
and
not
to
demand
of
the
Church
,
that
she
make
her
conscience
stoope
to
a
compliance
with
theirs
,
which
is
insolent
and
unreasonable
.
'T
is
true
that
he
that
doth
any
thing
against
his
conscience
sins
,
so
also
if
he
do
not
that
which
he
is
commanded
,
he
sins
;
therefore
to
reconcile
this
conflict
of
conscience
,
men
may
and
must
(
though
it
go
against
the
grain
of
their
private
judgement
)
submit
themselves
by
an
implicite
faith
to
the
Church
,
by
believing
her
to
be
wiser
than
themselves
,
and
so
believing
what
she
saith
to
be
true
.
Otherwise
this
conscience
would
be
a
plea
for
all
disobedience
and
impiety
;
when
wicked
men
might
say
,
that
they
could
not
be
perswaded
in
their
conscience
,
that
the
things
they
were
commanded
to
believe
or
do
,
were
good
,
but
rather
the
contrary
were
so
,
and
therefore
they
would
do
them
.
Thus
erroneous
men
may
think
it
lawfull
to
commit
murder
or
adultery
,
as
all
Rebells
do
the
one
,
and
Familists
and
Adamites
the
other
.
And
we
see
that
Protestants
(
who
make
conscience
their
Plea
against
the
Church
of
Rome
,
and
a
ground
of
Separation
)
will
not
admit
this
from
others
that
are
under
their
command
.
The
legall
Protestants
of
England
would
not
permit
any
man
,
under
pretence
of
conscience
,
to
refuse
the
Oath
of
Allegiance
and
Supremacy
,
but
thought
all
men
bound
to
submit
their
beliefes
therein
to
them
.
And
now
the
Reformers
of
the
reformed
,
who
heretofore
complained
of
it
as
an
Egyptian
burden
,
to
have
any
thing
imposed
on
them
against
their
conscience
,
make
no
scruple
to
impose
upon
other
mens
consciences
,
in
their
oaths
,
Protestations
and
Covenants
of
conspiracy
and
Rebellion
against
their
lawfull
Prince
,
and
of
believing
a
Religion
not
only
now
in
Being
,
but
whatsoever
hereafter
shall
be
by
them
contrived
;
nor
will
they
suffer
any
mans
tendernesse
of
conscience
,
to
be
a
ground
for
the
separation
of
his
obedience
.
So
that
the
separation
of
all
Protestants
from
the
Church
of
Rome
under
pretence
of
conscience
,
as
it
hath
no
ground
of
truth
,
so
hath
it
not
either
of
prudence
or
justice
.
§
.
9.
And
if
the
Protestants
,
especially
the
Chilling
worthians
,
will
be
(
as
they
pretend
)
the
servants
of
reason
,
and
follow
her
whither
she
shall
guide
them
,
I
cannot
see
how
they
can
avoid
coming
to
the
Catholique
Roman
Church
.
For
seeing
that
(
according
to
them
)
there
is
no
infallible
certainty
of
the
truth
of
any
point
of
Faith
,
(
for
if
there
be
so
,
it
is
in
their
fundamentalls
;
yet
seeing
they
have
no
infallible
knowledge
what
those
fundamentalls
are
,
they
must
needs
slide
back
againe
to
their
former
universall
uncertainty
:
)
all
the
assurance
they
have
in
matter
of
religion
,
can
be
but
probable
:
Now
Aristotle
the
great
Master
of
reason
,
gives
this
rule
of
probability
;
That
(
saith
he
)
is
probable
,
which
seems
so
to
all
,
or
to
the
most
,
or
to
the
most
wise
;
and
amongst
them
,
to
all
,
or
to
the
most
,
or
to
the
most
famous
and
eminent
;
which
rule
is
so
consonant
to
reason
,
as
I
think
no
reasonable
creature
will
deny
it
.
Nor
can
any
Protestant
(
except
pride
and
ignorance
shut
the
doore
of
his
confession
)
deny
that
this
rule
of
probability
,
amongst
all
sorts
of
Christians
is
applyable
only
to
the
Roman
Catholique
Church
;
there
having
been
infinitely
more
,
and
more
wise
and
learned
people
of
her
Communion
,
than
of
any
other
;
yea
many
times
there
have
been
,
when
shee
hath
enfolded
all
Christians
in
her
armes
,
and
not
one
to
be
found
out
of
her
Communion
,
her
doctrines
then
(
in
reason
)
are
to
be
received
as
most
probable
.
And
(
as
some
Philosophers
say
)
naturall
bodies
doe
neglect
the
lawes
and
rules
of
of
their
particular
motions
,
to
serve
and
follow
the
lawes
of
universall
nature
;
of
which
one
is
,
That
there
must
be
no
Vacuum
,
or
place
utterly
empty
;
which
law
to
observe
,
we
see
that
heavie
bodies
will
rise
upward
,
which
otherwise
would
fall
downward
:
So
the
particular
rules
of
reason
,
in
particular
men
,
(
if
they
will
shew
themselves
the
dutifull
children
of
reason
)
must
give
place
to
this
generall
and
universall
rule
of
reason
implanted
in
mankind
;
and
when
they
are
inclined
one
way
to
an
opinion
,
by
their
own
private
and
domestique
reason
,
they
must
suspend
that
inclination
,
and
conquer
the
provocations
thereof
,
and
readily
yeeld
unto
the
fundamentall
and
universall
law
of
reason
;
which
is
,
that
in
matters
of
whose
truth
there
is
no
infallible
certainty
,
that
is
most
likely
to
be
true
,
and
hath
the
most
reason
on
its
side
,
wherein
the
most
,
and
the
most
reasonable
of
reasonable
creatures
doe
agree
Which
if
they
doe
,
they
shall
not
run
upon
the
rock
of
believing
contradictions
,
(
as
some
of
them
imagine
;
)
but
shall
find
themselves
obliged
by
the
train
of
their
owne
principles
,
to
become
Roman
Catholiques
.
These
considerations
,
together
with
the
great
assistance
of
Gods
grace
,
have
caused
me
to
forsake
the
Communion
of
all
Protestant
Churches
,
who
,
like
those
mentioned
in
S.
John
,
say
they
are
Jewes
,
the
true
Church
,
and
are
not
,
but
are
the
Synagogue
of
Satan
,
Revel.
2.9
.
And
not
to
content
my selfe
to
be
a
Catholique
in
opinion
only
,
keeping
it
private
to
my selfe
,
to
save
my
temporall
interest
;
nor
with
the
two
Tribes
and
halfe
,
forbear
to
enter
into
the
land
of
Canaan
,
but
stay
on
the
other
side
of
Jordan
,
tempted
thereunto
by
the
pleasantnesse
of
the
land
;
but
,
disdaining
to
match
my
love
so
low
,
as
of
this
creeping
world
,
with
the
renouncing
of
all
I
possessed
,
or
that
my
hopes
could
reach
at
,
to
the
pulling
on
my selfe
the
displeasure
of
my
friends
and
kindred
,
the
reproach
and
hatred
of
the
Protestant
party
,
to
the
abandoning
of
my selfe
,
my
wife
and
children
,
to
all
the
calamities
(
which
are
all
)
that
beggery
,
and
perpetuall
banishment
could
throw
upon
us
;
lanching
forth
into
the
deepe
of
this
wide
world
,
without
rudder
,
anchor
,
sailes
or
tackling
,
to
humble
our selves
at
the
feet
of
our
Holy
Mother
the
Church
of
Rome
,
which
is
the
one
,
true
,
holy
,
Catholique
and
Apostolique
Church
;
and
will
be
so
,
and
will
be
accounted
so
,
when
these
,
like
their
predecessors
,
revolters
from
the
Church
of
Rome
,
shall
be
no
more
;
And
to
choose
to
perish
for
want
(
if
it
be
the
will
of
God
)
in
communion
with
the
Catholique
Church
,
rather
than
to
have
the
Empire
of
the
world
stoop
under
my
command
,
and
be
a
Protestant
:
And
to
say
,
as
Themistocles
did
to
his
wife
and
children
,
though
in
a
different
sense
,
PERIISSEMUS
NISI
PERIISSEMUS
,
we
had
perished
,
if
we
had
not
perished
,
if
we
had
not
perished
temporally
,
we
had
perish'd
eternally
:
nor
would
I
sell
the
inward
peace
and
consolation
I
here
find
,
though
at
such
a
rate
as
would
undo
the
world
to
buy
it
;
for
he
that
purchaseth
worldly
prosperity
with
the
losse
of
the
true
faith
,
out-buyes
it
,
and
will
prove
a
bankrupt
;
with
which
the
tendries
of
the
whole
world
being
counterpoized
,
prove
too
light
:
as
our
Saviour
saith
,
What
shall
it
profit
a
man
to
gain
the
whole
world
,
and
to
lose
his
owne
soule
?
Math.
16.20
.
And
all
this
,
because
they
that
are
out
of
the
true
Church
are
out-lawes
against
:
God
,
are
without
Christ
,
and
without
God
in
the
world
,
as
the
Apostle
speakes
,
Ephes.
2.12
.
and
because
(
as
all
antiquity
testifies
)
that
[
b
](A65197-e70290-b)
b
Concil.
Cart.
4.
c.
1.
out
of
the
Catholique
Church
there
is
no
salvation
.
[
c
](A65197-e70330-b)
c
Aug.
Ep.
152.
That
whosoeuer
is
not
in
the
Catholique
Church
cannot
have
life
.
[
d
](A65197-e70350-b)
d
Aug.
de
Sym
,
ad
Catech.
lib.
4.
That
he
shall
not
have
God
for
his
Father
,
who
will
not
have
the
Church
for
his
Mother
.
[
e
](A65197-e70370-b)
e
Cyp.
de
unit
Eccl
,
That
Christ
is
not
with
those
that
assemble
out
of
the
Church
.
[
f
](A65197-e70380-b)
f
Ibidem
.
That
though
they
should
be
slaine
for
the
confession
of
Christ
,
this
spot
is
not
washed
away
even
with
blood
.
[
g
](A65197-e70390-b)
g
Ibidem
.
That
he
cannot
be
a
Martyr
that
is
not
in
the
Church
.
[
h
](A65197-e70400-b)
h
Aug
de
gest
.
cum
.
Emerito
.
That
out
of
the
Catholique
Church
one
may
have
Faith
,
Sacraments
,
and
in
sum
every
thing
except
salvation
.
[
i
](A65197-e70410-b)
i
Prosp.
promis
.
&
praedic
.
Dei
par.
4.
c.
5.
That
he
that
communicates
not
with
the
Catholique
Church
is
an
Heretique
and
Antichrist
.
[
k
](A65197-e70440-b)
k
Fulgent
.
de
fide
ad
Pet.
c.
19.
That
no
Heretique
nor
Schismatique
,
that
is
not
restored
to
the
Catholique
Church
before
the
end
of
his
life
,
can
be
saved
.
And
this
Catholique
Church
is
the
Roman
Church
,
because
the
Bishop
of
Rome
is
the
head
thereof
,
appointed
so
by
God
,
and
received
by
the
Christian
world
in
all
ages
(
as
I
have
proved
before
)
and
that
not
only
for
a
time
,
but
at
this
time
,
and
for
ever
.
And
this
being
the
Rock
on
which
the
Church
is
built
,
surely
it
shall
never
be
removed
,
nor
he
,
that
like
the
wise-man
,
builds
thereon
;
as
our
Saviour
saith
,
the
raine
fell
,
the
floods
came
,
the
winds
blew
;
and
rushed
upon
the
house
,
and
it
fell
not
,
for
it
was
founded
on
a
rock
:
Matth.
7.25
,
26
,
27.
On
the
other
side
all
other
Churches
are
built
upon
the
sandy
foundation
of
humane
invention
,
and
must
expect
the
fate
of
the
fooles
house
,
on
which
the
the
raine
fell
,
the
floods
came
,
the
winds
blew
,
and
rushed
thereon
,
and
it
fell
,
and
the
ruine
thereof
was
great
,
CHAP.
XXIII
.
The
Conclusion
;
wherein
is
represented
on
the
one
side
the
splendor
and
orderly
composure
of
the
Roman
Catholique
Church
:
And
on
the
other
side
the
deformity
and
confusion
of
Protestant
Congregations
.
§
.
1.
NOw
for
a
Conclusion
,
let
me
invite
the
Reader
to
stand
(
as
it
were
)
upon
mount
Nebo
,
as
Moses
did
,
and
take
a
view
of
the
Land
of
Canaan
,
the
Roman
Catholique
Church
,
on
the
one
side
,
and
the
wildernesse
of
the
Protestant
Churches
on
the
other
.
Here
amongst
Catholiques
,
you
shall
see
a
Church
like
the
cloud
that
appeared
to
Elisha
,
as
big
as
a
mans
hand
,
which
by
and
by
spread
over
the
face
of
the
earth
;
a
Church
which
hath
incircled
in
her
armes
(
at
least
in
their
predecessors
)
all
that
ever
wore
the
name
of
Christians
;
which
hath
stretched
her
dominions
,
as
far
as
the
Sun
his
beames
,
and
wheresoever
he
hath
bestowed
his
corporall
,
she
hath
bestowed
her
spirituall
light
.
There
amongst
Protestants
,
you
shall
see
Churches
that
have
got
possession
only
of
the
most
obscure
places
,
and
that
by
patches
,
like
a
poor
mans
land
;
and
those
too
usurped
by
fraud
,
and
violence
from
the
just
owners
thereof
;
not
purchased
,
but
stolne
.
Here
you
shall
see
a
Church
that
hath
continued
without
interruption
since
the
first
planting
thereof
;
that
hath
kept
perpetuall
Term
without
Vacation
;
that
in
all
the
rough
tempests
of
this
worlds
persecution
,
hath
still
rid
out
the
storme
:
and
though
by
the
tyranny
of
heathen
and
heretiques
millions
of
her
children
did
fall
,
it
was
but
like
the
morning
deaw
,
watering
thereby
the
seeds
of
grace
,
which
themselves
had
sowne
;
and
when
they
calmly
bled
,
it
was
but
oyle
to
the
Apostles
lamps
,
whose
bright
flames
may
yet
serve
to
light
posterity
to
heaven
.
And
as
the
enemies
of
the
city
of
Rome
were
wont
to
weep
to
see
it
on
fire
,
because
it
would
afterwards
be
fairer
built
;
so
the
devill
(
though
he
caused
it
,
yet
)
did
mourne
to
see
the
Church
of
Rome
on
fire
in
her
Martyrs
,
which
was
ever
repaired
by
a
greater
encrease
of
converts
,
who
constantly
kept
the
faith
,
till
they
lost
themselves
in
keeping
it
,
like
Naboth
who
kept
his
possession
,
with
the
losse
of
his
blood
.
There
you
shall
see
Churches
like
Castor
and
Pollux
rising
and
setting
by
turnes
,
sometimes
alive
,
sometimes
dead
;
with
such
huge
great
gaps
between
the
times
of
their
subsisting
,
that
for
any
succour
they
could
have
from
them
,
millions
of
soules
might
in
the
interim
have
dropt
into
hell
.
And
as
the
Moabites
when
they
saw
the
waters
look
ruddy
,
thought
they
had
been
mingled
with
blood
,
when
it
was
but
the
reflexion
of
the
morning
sun
beames
on
them
;
so
when
they
suffered
any
thing
,
they
called
it
persecution
for
their
obedience
to
God
,
when
it
was
indeed
but
the
effect
of
justice
on
them
,
for
their
Rebellion
against
Gods
deputies
Ecclesiasticall
and
civill
,
the
high
Priest
and
the
Prince
:
and
instead
of
giving
them
increase
,
as
persecution
hath
alwaies
done
to
the
Church
,
it
did
(
with
the
aid
of
their
inward
discords
)
utterly
extingnish
them
.
Who
have
had
none
,
but
have
made
many
Martyrs
;
reviving
even
in
these
later
&
present
times
,
the
antient
copies
of
cruelty
against
Catholikes
;
blindly
believing
that
by
killing
Gods
servants
,
they
do
God
service
:
Whose
meek
spirits
have
paid
as
large
a
tribute
of
patience
unto
heaven
and
sufferance
to
the
world
,
as
any
that
went
before
them
;
and
have
proved
in
themselves
,
the
truth
of
the
Spouses
saying
in
the
Canticles
;
ch.
5.
v.
10.
My
beloved
is
white
and
ruddy
,
being
blanch'd
with
the
whitenesse
of
innocence
,
&
guled
with
the
blood
of
martyrdom
,
the
fury
of
whose
malice
and
persecution
hath
pursued
many
even
through
the
gates
of
death
,
adding
prophanation
to
their
cruelty
,
by
disturbing
the
dead
bodies
,
and
silent
urnes
of
Saints
departed
.
A
poor
revenge
and
foolish
,
which
doth
more
expresse
their
hatred
,
than
satisfie
it
;
and
shewes
that
their
malice
doth
more
afflict
their
owne
minds
before
it
is
executed
,
than
it
can
doe
their
enemies
bodies
in
the
execution
:
So
eager
,
so
importunate
is
sinne
,
ever
to
its
owne
shame
.
§
.
2.
Here
you
shall
see
a
Church
that
hath
alwaies
been
in
view
;
whom
neither
fear
nor
coynesse
hath
made
to
hide
her
head
,
and
whose
admired
beauty
hath
invited
all
men
to
her
chast
embraces
,
and
like
Medusaes
head
hath
turned
them
to
stones
of
this
living
building
,
by
the
admiration
of
her
surpassing
beauty
.
There
you
shall
see
Churches
,
such
(
which
is
very
strange
)
as
were
never
seen
,
or
very
seldome
;
keeping
such
unkind
and
retired
state
,
that
men
(
like
Diogenes
who
went
about
Athens
with
a
candle
and
a
lanterne
at
noone
day
,
to
seek
an
honest
man
)
must
doe
so
about
the
world
to
find
them
out
,
and
in
the
mean
time
perish
for
want
of
spirituall
aid
:
who
never
had
any
beauty
,
riches
,
or
rarity
amongst
them
,
but
only
Giges
his
ring
,
whereby
they
did
for
the
most
part
walk
invisible
.
The
English
Proverb
saith
,
that
where
God
hath
his
Church
,
the
devill
hath
his
Chappell
;
and
so
he
hath
alwaies
had
in
Heretiques
,
who
in
regard
of
place
have
been
mingled
with
Catholiques
;
but
that
the
devill
should
have
all
the
Church
,
and
God
not
so
much
as
the
Chappell
,
(
as
they
pretend
)
is
most
incredible
.
§
.
3.
Here
you
shall
see
a
Church
like
the
city
of
Jerusalem
,
that
is
at
unity
within
it selfe
;
and
like
the
wals
of
Byzantium
,
so
closely
united
,
that
they
seem
to
be
all
but
one
entire
stone
.
And
as
God
spake
of
old
,
By
the
mouth
of
his
Prophets
,
Luc.
1.70
.
intimating
,
that
though
they
were
many
Prophets
,
yet
they
had
all
but
one
mouth
,
in
regard
of
the
unity
and
agreement
of
their
sayings
;
so
speakes
he
now
by
the
mouth
of
the
Priests
in
the
Catholique
Church
:
A
body
having
Christ
for
the
head
,
from
whom
(
as
the
Apostle
saith
)
the
whole
body
being
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplies
,
according
to
the
effectuall
working
in
the
measure
of
every
part
,
makes
encrease
of
the
body
to
the
edifying
of
it selfe
in
love
;
Whose
powerfull
union
,
like
the
Bundle
of
Arrowes
presented
by
the
Emperour
Saladine
to
his
sonnes
,
as
the
Embleme
of
united
strength
,
cannot
be
broken
by
the
assault
of
any
force
;
which
like
the
floating
Ilands
,
or
the
stone
Tyrrhenus
,
being
unbroken
,
floats
still
aloft
,
and
keepes
her
head
above
the
main
;
when
others
like
clods
of
earth
rent
from
the
Jland
,
or
broken
in
pieces
of
that
stone
,
sink
to
the
bottom
and
perish
.
There
you
shall
see
Churches
stand
like
the
stones
in
some
high
waies
to
measure
their
length
,
a
mile
asunder
from
each
other
;
And
as
the
Cameleon
changes
it self
into
all
colours
except
white
;
So
they
wander
through
all
the
forms
of
opinions
that
fancy
can
imagine
,
saving
only
truth
;
Which
need
no
externall
disasters
to
try
their
strength
,
no
forraine
enemies
to
attempt
their
destruction
;
For
like
the
Serpents
teeth
sown
by
Cadmus
,
or
the
eternally-hating
brethren
Eteocles
and
Polynices
,
they
with
mutuall
cruelties
destroy
each
other
.
Here
a
Church
that
for
the
admirable
effects
of
her
unity
,
deserves
the
name
of
that
pretious
stone
,
which
for
the
rarity
thereof
is
called
Vnity
.
There
such
,
as
for
the
variety
and
deformity
wherewith
they
are
possessed
,
may
be
termed
Legion
.
§
.
4.
Here
you
shall
see
a
Church
that
religiously
triumphs
over
all
Christian
Kings
and
Kingdomes
of
the
world
,
making
them
the
Trophees
of
her
spirituall
victories
and
conversions
;
whose
powerfull
influence
hath
cast
a
charme
upon
the
fierce
and
lionly
natures
of
barbarous
Princes
;
and
hath
not
only
made
the
Lion
and
the
lamb
to
live
together
,
(
as
was
foretold
by
the
Prophet
)
but
hath
turned
the
Lions
into
Lambs
.
Alexander
the
great
being
asked
if
hee
would
run
at
the
Olympick
games
,
said
,
I
could
be
content
,
so
I
might
run
with
Kings
;
Here
then
may
be
exercised
a
vertuous
ambition
,
and
truly
worthy
of
the
majesty
of
the
most
excellent
King
of
England
,
who
if
he
will
honour
the
Church
and
himselfe
to
run
this
way
,
shall
run
with
almost
all
Kings
of
the
Christian
world
,
both
his
owne
and
other
Kings
predecessors
,
and
that
at
the
true
Olympick
exercises
,
the
exercises
of
heaven
.
There
you
shall
see
Churches
that
never
had
the
power
to
invite
a
King
or
nation
to
their
Communion
,
but
such
as
were
born
to
it
;
or
at
first
compel'd
to
it
,
by
the
violence
of
some
prevailing
faction
;
or
moved
to
it
,
by
oblique
and
self-reflecting
ends
.
Barren
and
in
jurious
Churches
,
that
live
not
by
their
own
labour
,
and
the
gaines
they
make
thereof
,
but
boast
only
of
that
which
they
have
ravished
from
others
;
and
convert
not
from
Heathenism
,
but
neerer
to
it
.
§
.
5.
Here
you
shall
see
a
Church
working
wonders
far
above
the
power
of
all
created
Beings
;
commanding
(
by
the
rich
dowry
of
her
husband
and
Saviour
)
heaven
,
earth
and
hell
,
and
all
the
frame
of
the
creation
;
making
them
bow
their
fixt
and
stubborn
natures
,
and
meekly
yeeld
to
the
dreadfull
command
of
man
,
propt
by
omnipotent
Divinity
.
In
which
the
miracle
of
miracles
,
Transubstantiation
,
is
most
frequently
wrought
,
even
millions
of
times
a
day
,
and
sufficiently
proved
to
be
so
,
by
the
frequent
effusion
of
blood
that
it
hath
made
(
like
murdered
bodies
many
times
bleeding
afresh
in
the
presence
of
the
murderers
)
to
confute
the
incredulity
of
Jewes
and
Heretiques
;
which
if
it
do
not
so
,
to
those
that
do
not
see
it
(
having
credible
testimony
thereof
)
as
well
as
to
those
that
see
it
,
shall
one
day
,
with
the
rest
of
his
most
precious
soul-healing
balm
,
be
required
at
their
unhappy
hands
,
when
he
shall
come
incircled
with
flames
,
and
armed
with
dreadfull
thunder
,
to
throw
down
vengeance
on
the
impious
and
unbelievers
;
who
shall
remedilesly
feel
that
which
heretofore
they
would
not
believe
,
that
he
that
believeth
not
shall
be
damned
,
Mark
.
16.16
.
There
you
shall
see
Churches
that
do
wonders
indeed
,
but
they
are
wondrous
evills
;
the
fowlest
in
all
the
stock
and
brood
of
villany
;
too
many
to
be
repeated
,
but
not
to
be
forgiven
;
for
that
therefore
I
will
alwaies
pray
.
Churches
that
are
so
poor
in
proof
of
their
Doctrine
,
that
they
neither
come
neere
the
Church
of
Christ
,
nor
yet
do
so
much
as
the
accursed
Antichrist
;
for
he
shall
do
some
wonders
,
but
they
do
none
:
Or
at
least
it
is
but
one
only
Miracle
that
they
do
,
and
that
is
,
that
being
(
as
they
say
)
the
true
pure
Church
of
God
,
they
do
no
Miracle
.
And
one
Miracle
I
beseech
God
to
do
amongst
them
,
(
and
especially
in
the
once-every-way
happy
,
and
the
now-every-way
miserable
Kingdome
of
England
;
)
that
is
,
once
more
to
convert
them
to
his
true
faith
,
and
Catholique
Roman
Church
,
where
it
is
only
to
be
had
;
that
they
may
see
and
submit
,
before
it
be
too
late
,
to
him
whom
they
have
pierced
;
and
may
(
as
Christ
admonisheth
the
Church
of
Ephesus
)
remember
from
whence
they
are
faln
,
repent
and
do
their
first
works
,
(
Rev.
2.5
.
)
before
all
hope
,
to
see
the
Kingdome
flourish
,
be
withered
;
and
that
by
their
falling
from
bad
to
worse
;
there
remaine
nothing
but
a
fearfull
expectation
of
seeing
it
over-run
,
and
possessed
by
some
barbarous
Nation
,
as
the
Greek
Churches
are
by
the
Turks
,
(
for
their
Heresies
most
likely
,
and
Schism
from
the
Church
of
Rome
,
)
or
else
,
that
they
will
become
such
themselves
.
§
.
6.
Here
you
may
see
a
Church
that
is
the
worlds
SANCTUM
SANCTORUM
,
most
holy
place
,
guilded
with
the
lives
of
innumerable
(
both
men
and
women
)
persons
of
matchlesse
sanctity
,
shining
through
the
vailes
of
their
coarse
cloth
,
and
neglected
flesh
;
yea
in
the
feebler
Sex
,
God
making
his
power
(
as
he
saith
to
S.
Paul
)
perfect
through
weaknesse
.
People
so
charitable
to
others
,
that
they
will
forgive
every
one
,
but
themselves
;
and
so
severe
to
themselves
,
that
they
had
rather
lose
the
reward
of
their
well-doing
,
than
the
punishment
of
their
evill
.
Whose
fasting
and
prayers
,
like
empty-bellied
instruments
send
up
harmonious
musick
to
heaven
,
and
exceed
the
Spheres
.
Who
suffer
no
mutiny
of
passions
against
reason
,
or
of
reason
against
God
.
Who
disdain
to
stoop
to
the
lure
of
sense
,
or
to
serve
it
in
any
thing
beyond
the
margent
of
necessity
;
but
ascending
up
to
the
mount
Tabor
of
heavenly
contemplation
,
do
there
abide
with
Christ
,
and
are
transfigured
with
the
beauty
of
holinesse
;
on
whose
hearts
is
written
(
that
which
was
on
the
brest-plate
of
Aaron
)
Holinesse
to
the
Lord
.
These
are
those
noble
Worthies
of
God
,
who
like
Vriah
one
of
Davids
Worthies
,
are
ashamed
to
injoy
the
pleasures
and
delicacies
of
this
life
,
while
they
consider
that
their
great
Generall
wanted
them
;
but
like
him
spend
all
their
time
in
suffering
evill
,
and
doing
good
;
and
are
therein
like
to
arched
roofs
,
whereon
the
more
weight
is
laid
,
the
firmer
and
stronger
they
are
.
And
are
(
many
of
them
)
so
extasied
with
heavenly
raptures
,
that
their
unbodied
soules
leave
them
forgetfull
of
all
things
that
may
tend
to
their
temporall
preservation
.
Having
such
strong
impressions
of
the
presence
of
God
,
that
wheresoever
they
are
,
or
whatsoever
doing
,
they
so
behave
themselves
,
as
if
with
S.
Hierome
,
they
heard
the
sound
of
the
Archangells
trump
summoning
them
to
judgment
:
Which
high
degrees
of
holinesse
they
underprop
with
the
basis
of
humility
;
and
(
like
the
weightiest
eares
of
corn
)
bow
down
their
heads
the
lowest
to
the
earth
;
and
stand
like
figures
in
Arithmetique
,
where
the
last
in
place
is
greatest
in
account
.
So
that
this
alone
may
perswade
infidells
that
God
was
made
man
,
while
they
see
men
thus
made
Gods
.
Into
their
secrets
O
Lord
let
my
soule
come
,
let
my
glory
be
joyned
to
their
assemblies
.
There
you
shall
see
Churches
calculated
onely
for
the
meridian
of
flesh
and
blood
;
whose
Apocryphall
Priesthood
cannot
beget
Canonicall
,
much
lesse
super-canonicall
vertues
;
whose
Priests
(
like
anticks
which
we
see
carved
on
the
sides
of
sumptuous
buildings
,
seem
with
their
bowed
shoulders
to
bear
up
the
house
,
when
they
are
indeed
borne
up
by
it
:
so
they
pretend
to
be
the
only
Pillars
of
the
house
of
God
,
but
indeed
have
no
share
therein
,
but
what
they
derive
from
this
Church
of
Rome
;
Thou
bearest
not
the
root
,
but
the
root
thee
,
Rom.
11.18
.
And
what
remaines
of
the
perfume
of
goodnesse
yet
amongst
the
people
,
(
bating
the
disposition
of
nature
)
is
but
the
reliques
of
the
Roman
scent
,
perhaps
not
yet
utterly
faded
.
§
.
7.
Lastly
look
upon
the
Roman
Catholique
Church
,
and
you
shall
see
a
thing
so
complete
and
perfect
in
all
her
dimensions
,
as
if
it
had
been
(
as
indeed
it
was
)
moulded
on
a
heavenly
frame
,
many
members
built
up
into
one
body
,
and
that
body
united
under
one
head
,
maintaining
most
sweet
and
admirable
correspondence
,
having
in
it selfe
all
fit
means
for
the
spirituall
conservation
both
of
the
individuum
,
and
species
,
of
the
particular
body
,
and
of
the
kind
:
For
birth
here
is
Baptisme
;
Confirmation
for
strength
and
advancement
in
the
state
of
grace
:
The
sacred
Eucharist
for
our
daily
stock
of
spirituall
improvement
and
encrease
.
And
so
our
spirituall
sicknesses
and
wounds
,
which
we
receive
in
our
Christian
warfare
,
here
are
Physitians
with
the
balme
of
Gilead
,
the
good
Samaritanes
with
wine
and
oyle
to
powre
into
our
wounds
,
the
holy
Priests
after
the
order
of
Melchisedeck
with
the
Sacrament
of
Penance
to
cure
all
our
maladies
.
And
thereceipts
for
these
cures
contriv'd
with
wondrous
art
;
for
as
bodily
evills
are
cured
either
with
things
of
the
same
quality
or
the
contrary
,
so
here
.
For
wounds
given
by
the
world
,
here
is
a
cure
by
giving
the
world
away
in
almes
.
For
wounds
received
from
the
flesh
,
a
cure
by
mortifying
the
flesh
with
fasting
and
other
austerities
.
A
cure
for
the
fiery
darts
of
the
devill
,
by
the
darts
of
prayers
shot
up
to
heaven
.
And
when
we
depart
this
life
(
for
this
warfare
must
not
alwaies
last
)
here
is
precious
oile
to
embalme
our
soules
with
grace
;
which
like
the
oyle
to
the
antient
Roman
wrastlers
,
makes
us
nimble
&
agile
in
our
latest
wrastlings
with
the
devill
,
that
we
may
slip
out
of
his
hands
,
and
be
presented
,
rendering
a
sweet
smelling
savour
unto
God
.
And
that
this
holy
Church
may
continue
in
succession
,
untill
her
royall
Bridegroom
call
her
up
to
his
own
throne
,
here
is
Holy
Sacramentall
Matrimony
,
both
to
represent
that
union
,
and
by
grace
to
encrease
it
.
And
that
this
multitude
may
not
beget
confusion
,
here
are
holy
Orders
,
by
vertue
whereof
,
they
that
are
ordained
do
govern
this
society
,
as
spirituall
Magistrates
,
and
conduct
it
,
as
spirituall
Captaines
,
through
the
wildernesse
of
this
world
,
to
the
land
of
Canaan
,
the
heavenly
Jerusalem
,
which
is
above
.
Here
is
the
true
Communion
of
Saints
both
of
those
in
heaven
,
in
earth
,
and
under
the
earth
,
by
the
participations
of
each
others
Prayers
,
Merits
,
and
Satisfactions
.
Here
is
,
as
in
all
well-governed
Common-Wealths
,
Justice
both
commutative
,
and
distributive
:
Commutative
betwixt
God
and
Christ
,
who
payed
a
ransome
for
us
,
and
purchased
an
estate
for
us
,
and
we
take
possession
upon
the
conditions
required
:
distributive
in
rendring
rewards
and
punishments
according
to
the
geometricall
proportion
of
mens
merits
or
offences
.
§
.
8.
Here
are
the
Arcana
imperii
,
high
and
mysterious
things
,
such
as
are
worthy
the
wisedome
and
contrivance
of
God
.
Things
to
be
believed
,
by
the
world
,
thought
incredible
;
things
done
by
God
,
and
to
be
done
by
us
,
by
the
world
thought
impossible
,
things
to
be
suffered
,
by
the
world
thought
intolerable
:
and
they
are
believed
,
done
,
and
suffered
,
which
could
not
be
effected
,
but
by
a
power
omnipotent
.
And
because
they
are
so
difficult
,
none
but
God
could
subdue
mortalls
to
the
belief
and
practise
of
them
;
and
therefore
,
even
because
they
are
such
,
they
prove
him
only
to
be
their
author
.
For
who
can
imagine
that
Confession
,
a
thing
so
much
against
the
bias
of
flesh
and
bloud
,
or
the
belief
of
Transubstantiation
,
a
thing
so
far
above
the
reach
of
humane
reason
,
could
have
got
such
possession
in
the
soules
of
Christian
mankind
,
and
that
without
any
externall
violence
,
had
not
the
finger
of
God
writ
it
on
mens
hearts
.
In
doctrines
of
this
Church
,
that
will
admit
the
use
of
reason
for
their
proportionablenesse
,
no
things
seem
more
reasonable
;
and
where
they
are
above
reason
nothing
can
be
more
sublime
,
and
befitting
God
the
Author
of
this
Religion
,
and
Christ
Jesus
the
husband
of
this
Church
.
God
,
who
is
the
God
of
reason
,
(
of
which
that
small
portion
which
man
is
Master
of
,
which
yet
ennobles
him
above
all
bodily
creatures
,
is
but
a
ray
from
the
splendor
of
his
all-seeing
sun-light
,
a
spark
from
his
celestiall
fire
)
worketh
all
things
according
to
the
counsell
of
his
will
,
Ephes.
1.11
.
which
counsell
implies
prudence
,
and
reason
in
his
actions
;
according
to
the
type
of
that
eternall
law
whereby
he
workes
himselfe
,
and
commands
all
his
creatures
to
work
.
And
by
this
character
the
doctrines
and
the
discipline
of
the
Catholique
Church
proclaim
him
for
their
Author
;
and
are
not
therefore
to
be
disgraced
(
as
they
are
by
Protestants
)
by
the
ill-sensed
name
of
policy
;
giving
to
the
vertue
of
highest
wisedome
,
the
superscription
of
deceitfull
cunning
.
And
the
knowledge
of
those
things
,
which
in
the
government
of
this
noblest
Kingdome
of
Christ
surmount
the
reach
of
present
reason
,
are
reserv'd
for
a
reward
of
our
humble
belief
,
in
the
life
to
come
;
when
our
faith
shall
be
happily
turned
into
sight
;
and
we
shall
cleerly
see
,
and
be
fully
and
eternally
satisfied
,
with
the
reason
of
al
those
things
,
which
now
our
short
understandings
have
not
line
enough
to
fathom
.
Excellent
things
are
spoken
of
thee
thou
city
of
God
,
Psal.
86.3
.
And
as
it
is
written
of
Alexander
the
Great
,
that
his
body
was
of
such
an
excellent
composition
,
that
it
sent
forth
sweet
vapours
that
perfumed
all
his
clothes
;
and
our
Saviour
we
know
had
such
abundant
vertue
flowing
from
him
,
that
it
cured
such
as
touched
him
;
such
is
the
body
of
the
Church
,
of
so
rare
,
so
holy
,
and
so
rationall
a
composure
,
that
vertue
goes
out
of
her
,
and
sanctifies
;
and
wisedome
,
and
makes
reasonable
all
her
garments
,
all
her
utensils
,
and
whatsoever
appertaines
to
her
,
the
smell
of
thy
garment
is
like
the
smell
of
Frankincense
,
Cant.
4.11
.
And
if
any
third
party
that
were
neither
of
the
Roman
,
nor
of
any
Protestant
Church
,
should
observe
the
admirable
frame
of
this
Church
,
both
in
regard
of
the
doctrine
&
discipline
,
he
would
surely
say
,
as
the
Apostle
to
the
Corinthians
,
(
1
Cor.
14.25
.
)
God
is
truly
in
you
;
and
with
the
Patriarch
Jacob
,
How
dreadfull
is
this
place
?
this
is
no
other
than
the
house
of
God
,
and
this
is
the
gate
of
heaven
;
Gen.
28.17
.
and
as
in
the
Canticles
6.10
.
this
is
she
that
goeth
forth
like
the
springing
morn
,
faire
as
the
moon
,
choice
as
the
sun
,
terrible
as
an
army
in
battel
aray
.
But
looking
on
the
Churches
of
Protestants
or
any
sort
of
Heretiques
,
he
should
see
a
body
without
a
head
;
or
(
which
is
as
monstrous
)
an
hydra
,
a
beast
with
many
heads
,
and
that
possibly
may
have
as
many
more
,
if
Kingdomes
should
be
lessened
and
encreased
:
having
a
law
without
a
Judge
;
but
every
one
that
is
a
party
,
claiming
that
power
,
in
his
owne
cause
.
Where
they
have
no
assurance
that
their
law
is
uncorrupt
,
but
by
the
testimony
of
those
they
account
their
adversaries
,
and
the
greatest
lyars
and
seducers
of
the
world
.
Who
have
amongst
them
no
faith
but
opinion
,
no
charity
,
but
humanity
,
no
hope
fitly
tempered
with
fear
,
but
bold
presumption
and
pretended
assurance
;
for
which
,
they
that
are
the
most
confident
,
have
the
least
cause
of
any
men
in
the
world
.
Where
there
is
no
beauty
,
comelinesse
,
or
order
worthy
the
Bride
of
Christ
,
not
yet
of
the
design
or
owning
of
any
generous
,
or
wise
and
prudent
man
.
But
as
some
Philosophers
hold
that
the
world
was
made
by
the
accidentall
concourse
of
Atomes
;
So
they
seem
to
be
made
by
chance
,
and
by
chance
to
come
together
,
not
being
united
by
any
internall
form
,
but
only
in
a
politicall
opposition
of
her
,
who
is
their
Mother
and
Mistresse
.
The
Senate
of
Rome
having
chosen
three
men
to
go
on
an
Embassie
,
whereof
the
one
had
his
head
full
of
cuts
and
gashes
,
the
other
was
a
fool
,
and
the
third
had
the
Gout
;
Cato
laughing
said
,
that
the
Sen●●
had
sent
an
Embassadour
,
which
had
neither
head
,
heart
,
nor
feet
;
And
even
such
imperfect
things
are
all
hereticall
and
deformed
Churches
,
which
want
faith
for
their
head
,
charity
for
their
heart
,
firmnesse
and
perseverance
for
their
feet
.
Holding
such
monstrous
and
absurd
opinions
,
that
they
make
up
a
bundle
of
Heathenisme
,
Turcisme
,
Heresie
,
and
contradictions
to
common-sense
.
Can
then
any
indifferent
and
prudent
man
,
who
knowes
that
God
made
the
world
with
wisdome
,
in
number
,
weight
and
measure
,
can
he
think
that
they
are
the
Church
of
God
,
the
deare
Spouse
of
Christ
,
for
whose
sake
he
descended
from
his
heavenly
Throne
,
and
took
and
lost
humane
life
?
Or
will
he
not
rather
say
,
that
they
are
mad
?
1
Cor.
14.26
.
Who
are
framed
neither
in
number
,
weight
,
nor
measure
;
their
societies
and
Churches
being
(
or
being
possible
to
be
,
according
to
their
principles
)
as
many
as
their
persons
;
their
opinions
vaine
and
foolish
;
and
their
government
confused
and
mis-shapen
,
seeming
rather
a
chaos
than
a
creation
.
In
summe
there
is
nothing
that
can
be
said
for
a
true
Catholique
Church
,
but
may
be
truly
said
for
the
Roman
;
&
there
is
●othing
that
the
Protestant
Churches
have
said
,
or
can
say
for
themselves
,
but
have
been
,
or
may
be
said
by
Heretiques
;
and
are
said
by
those
who
subdivide
and
separate
from
them
;
which
pretences
if
they
be
good
in
them
against
the
Church
of
Rome
,
they
are
good
in
others
against
them
;
which
yet
they
will
not
admit
.
So
that
the
Church
of
Rome
is
the
true
Church
,
or
there
never
was
any
true
Church
;
and
all
Protestants
are
Heretiques
,
or
there
never
were
any
that
deserved
that
name
.
§
.
9.
What
remaines
then
for
all
Protestants
of
what
sort
or
title
soever
,
but
to
listen
to
the
voice
which
sayeth
,
Goe
out
of
her
my
people
,
that
yee
be
not
partakers
of
her
sinnes
,
and
that
ye
receive
not
of
her
plagues
.
Revel.
18.4
.
To
redeem
their
soules
from
forfeiture
,
that
have
been
thus
long
morgag'd
to
eternall
death
:
and
with
the
Prodigall
son
to
returne
home
to
the
Catholique
Church
,
their
mother
,
and
thereby
to
God
their
Father
,
in
whose
house
there
is
plenty
of
celestiall
Manna
,
while
they
perish
for
want
of
food
,
or
become
fellow
commoners
with
the
hogs
,
and
feed
upon
huskes
and
draught
:
and
thereby
to
give
joy
both
to
earth
and
heaven
in
their
conversion
;
seeing
that
as
the
elements
never
rest
contentedly
but
in
their
proper
place●
so
they
will
find
no
rest
,
but
in
the
bosome
of
the
true
Church
,
which
is
the
proper
place
of
every
Christian
.
To
listen
to
the
voice
which
crieth
,
Return
,
return
ô
Sunamite
,
return
,
return
,
Cant
6.13
.
And
the
Spirit
and
the
Bride
say
,
come
:
And
let
him
that
heareth
say
,
come
:
and
let
him
that
is
athirst
come
.
And
whosoever
will
,
let
him
take
of
the
water
of
life
freely
;
Revel.
22.17
.
by
coming
to
Mount
Sion
,
and
to
the
city
of
the
living
God
,
the
heavenly
Jerusalem
,
and
to
an
innumerable
company
of
Angells
:
to
the
generall
assembly
and
Church
of
the
first
borne
which
are
written
in
heaven
,
and
to
God
the
Judge
of
all
,
and
to
the
Spirits
of
just
men
made
perfect
,
and
to
Jesus
the
mediator
of
the
new
covenant
,
Heb.
12.22.23.24
.
before
he
come
to
them
as
a
terrible
Judge
,
revealed
from
heaven
with
his
mighty
Angells
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospell
of
our
Lord
Jesus
Christ
,
2.
Thess.
1.7.8
.
And
that
they
may
all
doe
so
,
especially
the
Kingdome
of
England
,
and
most
especially
the
most
excellent
King
thereof
;
Strike
,
ô
strike
their
and
his
soule
,
(
O
Lord
)
with
thy
omnipotent
grace
,
whose
magnetique
vertue
may
draw
his
Royall
heart
to
thee
,
and
make
him
a
glorious
and
happy
instrument
of
drawing
others
,
till
they
all
meet
in
the
unity
of
the
faith
;
so
to
continue
,
untill
their
mortality
shall
put
on
immortality
,
and
his
temporall
crown
of
thornes
be
exchanged
for
an
eternall
crown
of
glory
,
Amen
.
FINIS
.
S.
Ambr.
Ep.
31.
ad
Valent.
Imp.
Non
erubesco
cum
toto
orbe
longaevo
converti
,
verum
certè
est
,
quia
nulla
aetas
ad
perdiscendum
sera
est
.
Erubescat
senectus
,
quae
emendare
se
non
potest
.
Non
annorum
canities
est
laudanda
,
sed
morum
.
Nullus
pudor
est
ad
meliora
transire
.