The doctrines and practices of the Church of Rome truly represented in answer to a book intituled, A papist misrepresented, and represented, &c.
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1686
        
      
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             The doctrines and practices of the Church of Rome truly represented in answer to a book intituled, A papist misrepresented, and represented, &c.
             Stillingfleet, Edward, 1635-1699.
          
           [2], 5-164, [5] p.
           
             Printed for W. Rogers ...,
             London :
             1686.
          
           
             Reproduction of original in Huntington Library.
             Attributed to Edward Stillingfleet. cf. BM.
             Table of contents: p. [1]-[2] at end.
             Errata: p. [2] at end.
          
        
      
    
     
       
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           Gother, John, d. 1704. -- Papist misrepresented and represented.
           Catholic Church.
        
      
    
     
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           THE
           DOCTRINES
           AND
           PRACTICES
           OF
           THE
           Church
           of
           Rome
           TRULY
           REPRESENTED
           ;
           In
           Answer
           to
           a
           Book
           Intituled
           ,
           
             A
             Papist
             Misrepresented
             ,
             and
             Represented
             ,
             &c.
             
          
        
         
           LONDON
           :
           Printed
           for
           
             W.
             Rogers
          
           ,
           at
           the
           Sun
           over
           against
           St.
           
           Dunstan's
           Church
           in
           Fleetstreet
           .
           1686.
           
        
      
    
     
       
         
         
         The
         Doctrine
         and
         Practices
         of
         the
         Church
         of
         Rome
         ,
         truly
         represented
         ,
         &c.
         
      
       
         
           An
           Answer
           to
           the
           Introduction
           .
        
         
           THE
           Introduction
           consists
           of
           two
           parts
           .
        
         
           I.
           A
           general
           Complaint
           of
           the
           Papists
           being
           Misrepresented
           among
           us
           .
        
         
           II.
           An
           account
           of
           the
           Method
           he
           hath
           taken
           to
           clear
           them
           from
           these
           Misrepresentations
           .
        
         
           I.
           As
           to
           the
           First
           ;
           Whether
           it
           be
           just
           ,
           or
           not
           ,
           must
           be
           examin'd
           in
           the
           several
           Particulars
           .
           But
           here
           we
           must
           consider
           ,
           whether
           it
           serves
           the
           End
           it
           is
           designed
           for
           in
           this
           place
           ,
           which
           is
           ,
           to
           gain
           the
           Reader
           's
           good
           Opinion
           of
           their
           Innocency
           :
           Not
           meerly
           because
           they
           complain
           so
           much
           of
           being
           injured
           ,
           but
           because
           the
           best
           Men
           in
           all
           Times
           have
           been
           Misrepresented
           ;
           as
           he
           proves
           at
           large
           in
           this
           Introduction
           ,
           from
           several
           Examples
           of
           the
           Old
           and
           New
           
             Testament
             ,
             but
             especially
             of
             Christ
             and
             his
             Apostles
             ,
             and
             the
             Primitive
             Christians
             .
          
           But
           it
           is
           observable
           ,
           that
           when
           Bp.
           Jewel
           began
           his
           excellent
           Apology
           for
           the
           Church
           of
           England
           ,
           with
           a
           Complaint
           much
           of
           the
           same
           Nature
           ,
           and
           produced
           the
           very
           same
           Examples
           ,
           his
           Adversary
           would
           by
           no
           means
           allow
           it
           to
           have
           any
           Force
           ,
           being
           ,
           as
           he
           called
           
           it
           ,
           
             Exordium
             Commune
          
           ,
           which
           might
           be
           used
           on
           both
           sides
           ,
           and
           therefore
           could
           be
           proper
           to
           neither
           .
           And
           altho
           it
           be
           reasonable
           only
           for
           those
           to
           complain
           of
           being
           Misrepresented
           ,
           who
           having
           Truth
           on
           their
           side
           ,
           do
           notwithstanding
           suffer
           under
           the
           Imputation
           of
           Error
           ;
           yet
           it
           is
           possible
           for
           those
           who
           are
           very
           much
           mistaken
           ,
           to
           complain
           of
           being
           misrepresented
           ;
           and
           while
           they
           go
           about
           to
           remove
           the
           Misrepresentations
           of
           others
           ,
           to
           make
           new
           Ones
           of
           their
           own
           .
           And
           as
           the
           best
           Men
           ,
           and
           the
           best
           Things
           ,
           have
           been
           Misrepresented
           ;
           so
           other
           Men
           have
           been
           as
           apt
           to
           complain
           of
           it
           ,
           and
           the
           worst
           things
           are
           as
           much
           Misrepresented
           ,
           when
           they
           are
           made
           to
           appear
           not
           so
           bad
           as
           they
           are
           .
           For
           Evil
           is
           as
           truly
           Misrepresented
           under
           the
           appearance
           of
           Good
           ,
           as
           Good
           under
           the
           appearance
           of
           Evil
           ;
           and
           it
           is
           hard
           to
           determine
           whether
           hath
           done
           the
           greater
           Mischief
           .
        
         
           So
           that
           if
           
             the
             Father
             of
             Lies
             be
             the
             Author
             of
             Misrepresenting
             ,
          
           (
           as
           the
           Introduction
           begins
           )
           we
           must
           have
           a
           care
           of
           him
           both
           ways
           .
           For
           when
           
             he
             tried
             this
             Black
             Art
             in
             Paradise
             ,
          
           (
           as
           our
           Author
           speaks
           )
           it
           was
           both
           by
           misrepresenting
           the
           Command
           ,
           and
           the
           Danger
           of
           transgressing
           it
           .
           He
           did
           not
           only
           make
           the
           Command
           appear
           otherwise
           than
           it
           was
           ,
           but
           he
           did
           very
           much
           lessen
           the
           Punishment
           of
           Disobedience
           ,
           and
           by
           that
           means
           deluded
           our
           first
           Parents
           into
           that
           Sin
           and
           Misery
           ,
           under
           which
           their
           Posterity
           still
           suffers
           .
           Which
           ought
           to
           be
           a
           caution
           to
           them
           ,
           how
           dangerous
           it
           is
           to
           break
           the
           Law
           of
           God
           under
           the
           fairest
           Colour
           and
           Pretences
           ;
           and
           that
           they
           should
           not
           be
           easily
           imposed
           upon
           by
           false
           Glosses
           ,
           and
           plausible
           Representations
           ,
           though
           made
           by
           such
           as
           therein
           pretend
           to
           be
           
             Angels
             of
             Light.
          
           
        
         
           But
           although
           
             the
             Father
             of
             Lies
             be
             the
             Author
             of
             Misrepresenting
             :
          
           yet
           we
           have
           no
           reason
           to
           think
           but
           that
           if
           he
           were
           to
           plead
           his
           own
           Cause
           to
           Mankind
           ,
           he
           would
           very
           much
           complain
           of
           being
           Misrepresented
           by
           them
           ;
           
           and
           even
           in
           this
           respect
           ,
           when
           they
           make
           him
           the
           Father
           of
           those
           Lies
           which
           are
           their
           own
           Inventions
           .
           And
           can
           that
           be
           a
           certain
           Argument
           of
           Truth
           ,
           which
           may
           as
           well
           be
           used
           by
           
             the
             Father
             of
             Lies
          
           ?
        
         
           And
           the
           great
           Instruments
           he
           hath
           made
           use
           of
           in
           deceiving
           and
           corrupting
           Mankind
           ,
           have
           been
           as
           forward
           as
           any
           to
           complain
           of
           being
           Misrepresented
           .
           The
           true
           Reason
           is
           ,
           Because
           no
           great
           Evil
           can
           prevail
           in
           the
           World
           ,
           unless
           it
           be
           represented
           otherwise
           than
           it
           is
           ;
           and
           all
           Men
           are
           not
           competent
           Judges
           of
           the
           Colours
           of
           Good
           and
           Evil
           ;
           therefore
           when
           the
           Designs
           of
           those
           who
           go
           about
           to
           deceive
           ,
           begin
           to
           be
           laid
           open
           ,
           they
           then
           betake
           themselves
           to
           the
           fairest
           Representations
           they
           can
           make
           of
           themselves
           ,
           and
           hope
           that
           many
           will
           not
           see
           through
           their
           Pretences
           .
        
         
           If
           I
           had
           a
           mind
           to
           follow
           our
           Author's
           Method
           ,
           I
           could
           make
           as
           long
           a
           Deduction
           of
           Instances
           of
           this
           kind
           .
           But
           I
           shall
           content
           my self
           with
           some
           few
           Examples
           of
           those
           who
           are
           allowed
           on
           both
           sides
           to
           have
           been
           guilty
           of
           great
           Errors
           and
           Corruptions
           .
        
         
           The
           Arrians
           pleaded
           they
           were
           Misreprented
           ,
           when
           they
           were
           taken
           for
           Enemies
           to
           Christ's
           Divinity
           ;
           for
           all
           that
           they
           contended
           for
           ,
           was
           only
           such
           a
           Moment
           of
           Time
           ,
           as
           would
           make
           good
           the
           Relation
           between
           Father
           and
           Son.
           
        
         
           The
           Pelagians
           ,
           with
           great
           Success
           for
           some
           time
           (
           and
           even
           at
           Rome
           )
           complained
           ,
           that
           they
           were
           very
           much
           Misrepresented
           ,
           as
           Enemies
           to
           God's
           Grace
           ;
           whereas
           they
           owned
           and
           asserted
           the
           manifold
           Grace
           of
           God
           ;
           and
           were
           only
           Enemies
           to
           Mens
           Idelness
           and
           Neglect
           of
           their
           Duties
           .
        
         
           The
           Nestorians
           gave
           out
           ,
           that
           they
           never
           intended
           to
           make
           two
           Persons
           in
           Christ
           ,
           as
           their
           Adversaries
           charged
           them
           ;
           but
           all
           their
           design
           was
           to
           avoid
           Blasphemy
           ,
           in
           calling
           the
           Blessed
           Virgin
           
             the
             Mother
             of
          
           
           God
           ;
           and
           whatever
           went
           beyond
           this
           ,
           was
           their
           Adversaries
           Misrepresentations
           ,
           and
           not
           their
           own
           Opinions
           .
        
         
           The
           Eutychians
           thought
           themselves
           very
           hardly
           dealt
           with
           ,
           for
           saying
           there
           was
           
             but
             one
             Nature
             in
             Christ
          
           ,
           they
           did
           not
           mean
           thereby
           (
           as
           they
           said
           )
           to
           destroy
           the
           Properties
           of
           the
           Humane
           Nature
           ,
           but
           only
           to
           assert
           that
           its
           Subsistence
           was
           swallowed
           up
           by
           the
           Divine
           ;
           and
           of
           all
           Persons
           ,
           those
           have
           no
           Reason
           to
           blame
           them
           ,
           who
           suppose
           the
           Properties
           of
           one
           Substance
           may
           be
           united
           to
           another
           .
        
         
           Even
           the
           
             Gentile
             Idolaters
          
           ,
           when
           they
           were
           charged
           by
           the
           Christians
           ,
           
             that
             they
             Worshipped
             Stocks
             and
             Stones
             ,
          
           complained
           ,
           they
           were
           Misrepresented
           ,
           for
           they
           were
           not
           such
           Ideots
           to
           take
           things
           for
           Gods
           ,
           which
           had
           neither
           Life
           ,
           nor
           Sense
           ,
           nor
           Motion
           in
           them
           .
           And
           when
           they
           were
           charged
           
             with
             worshipping
             other
             Gods
             as
             they
             did
             the
             Supream
          
           ;
           they
           desired
           their
           Sense
           might
           not
           be
           taken
           from
           common
           Prejudices
           ,
           or
           vulgar
           Practices
           ,
           but
           from
           the
           Doctrine
           of
           their
           Philosophers
           ;
           and
           they
           owned
           a
           Soveraign
           Worship
           due
           to
           him
           that
           was
           Chief
           ;
           and
           a
           subordinate
           and
           Relative
           to
           some
           Coelestial
           Beings
           ,
           whom
           they
           made
           Application
           to
           as
           Mediators
           between
           him
           and
           them
           .
           Must
           all
           these
           Complaints
           now
           be
           taken
           for
           granted
           ?
           what
           then
           becomes
           of
           the
           Reputation
           of
           General
           Councils
           ,
           or
           the
           Primitive
           Christians
           ?
           But
           as
           ,
           if
           it
           were
           enough
           to
           be
           Accused
           ,
           none
           would
           be
           Innocent
           ;
           so
           none
           would
           be
           Guilty
           ,
           if
           it
           were
           enough
           to
           complain
           of
           being
           Misrepresented
           .
        
         
           Therefore
           in
           all
           Complaints
           of
           this
           Nature
           it
           is
           necessary
           to
           come
           to
           Particulars
           ;
           and
           to
           examine
           with
           Care
           and
           Diligence
           the
           Matters
           complained
           of
           ,
           and
           then
           to
           give
           Judgment
           in
           the
           Case
           .
           I
           am
           glad
           to
           find
           our
           Author
           professing
           so
           much
           
             Sincerity
             and
             Truth
             without
          
           
           Passion
           ;
           and
           I
           do
           assure
           him
           I
           shall
           follow
           what
           he
           Professes
           :
           For
           the
           Cause
           of
           our
           Church
           is
           such
           ,
           as
           needs
           neither
           Tricks
           nor
           Passion
           to
           defend
           it
           ;
           and
           therefore
           I
           shall
           endeavour
           to
           state
           the
           Matters
           in
           Difference
           with
           all
           the
           clearness
           and
           calmness
           that
           may
           be
           ,
           and
           I
           shall
           keep
           close
           to
           his
           Method
           and
           Representations
           ,
           without
           Digressons
           ,
           or
           provoking
           Reflections
           .
        
         
           II.
           But
           I
           must
           declare
           my self
           very
           much
           unsatisfied
           with
           the
           Method
           he
           hath
           taken
           to
           clear
           his
           Party
           from
           these
           Misrepresentations
           .
           For
           ,
        
         
           1.
           
           He
           takes
           upon
           him
           to
           draw
           a
           double
           Character
           of
           a
           Papist
           ;
           and
           in
           the
           one
           he
           pretends
           to
           follow
           a
           certain
           Rule
           ,
           but
           not
           in
           the
           other
           ,
           which
           is
           not
           fair
           and
           ingenuous
           .
        
         
           As
           to
           the
           one
           ,
           he
           saith
           ,
           
             He
             follows
             the
             Council
             of
          
           Trent
           ,
           
             and
             their
             allowed
             Spiritual
             Books
             and
             Catechisms
             :
          
           and
           we
           find
           no
           fault
           with
           this
           .
           But
           why
           must
           the
           other
           Part
           then
           be
           drawn
           by
           Fancy
           ,
           or
           common
           Prejudices
           ,
           or
           ignorant
           Mistakes
           ?
           Have
           we
           no
           Rule
           ,
           whereby
           the
           Judgment
           of
           our
           Church
           is
           to
           be
           taken
           ?
           Are
           not
           our
           Articles
           as
           easy
           to
           be
           had
           and
           understood
           ,
           as
           the
           Decrees
           and
           Canons
           of
           the
           Council
           of
           Trent
           ?
           I
           will
           not
           ask
           ,
           How
           the
           Council
           of
           Trent
           comes
           to
           be
           the
           Rule
           and
           Measure
           of
           Doctrine
           to
           any
           here
           ,
           where
           it
           was
           never
           received
           ?
           But
           I
           hope
           I
           may
           ,
           why
           our
           Representations
           are
           not
           to
           be
           taken
           from
           the
           Sense
           of
           our
           Church
           ,
           as
           their's
           from
           the
           Council
           of
           Trent
           ?
           If
           he
           saith
           ,
           
             ●his
             Design
             was
             to
             remove
             common
             Prejudices
             ,
             and
             vulgar
             Mistakes
          
           ;
           it
           is
           easy
           to
           answer
           ,
           if
           they
           are
           contra●y
           to
           the
           Doctrine
           of
           our
           Church
           ,
           we
           utterly
           disown
           them
           .
           We
           know
           very
           well
           there
           are
           Persons
           ,
           who
           have
           so
           false
           a
           Notion
           of
           Popery
           ,
           that
           they
           charge
           the
           Rites
           and
           Customs
           of
           our
           
           Church
           with
           it
           :
           but
           we
           pitty
           their
           Weakness
           and
           Folly
           ,
           and
           are
           far
           from
           defending
           such
           Misrepresentations
           .
           But
           that
           which
           we
           adhere
           to
           ,
           is
           the
           Doctrine
           and
           Sense
           of
           our
           Church
           ,
           as
           it
           is
           by
           Law
           established
           ;
           and
           what
           Representations
           are
           made
           agreeable
           thereto
           ,
           I
           undertake
           to
           defend
           ,
           and
           no
           other
           .
           But
           if
           a
           Person
           take
           the
           liberty
           to
           lay
           on
           what
           Colours
           he
           pleases
           on
           one
           side
           ,
           it
           will
           be
           no
           hard
           matter
           to
           take
           them
           off
           in
           the
           other
           ,
           and
           then
           to
           say
           ,
           
             How
             much
             fairer
             is
             our
             Church
             than
             she
             is
             painted
             !
          
           It
           is
           an
           easy
           ,
           but
           not
           so
           allowable
           a
           way
           of
           disputing
           ,
           for
           the
           same
           Person
           to
           make
           the
           Objections
           and
           Answers
           too
           ;
           for
           he
           may
           so
           model
           and
           frame
           the
           Arguments
           by
           a
           little
           Art
           ,
           that
           the
           Answers
           may
           appear
           very
           full
           and
           sufficient
           ;
           whereas
           if
           they
           had
           been
           truly
           represented
           ,
           they
           would
           be
           found
           very
           lame
           and
           defective
           .
        
         
           2.
           
           He
           pretends
           to
           give
           an
           account
           why
           he
           quotes
           no
           Authors
           for
           his
           Misrepresentations
           ,
           which
           is
           very
           unsatisfactory
           ,
           
             viz.
             That
             he
             hath
             described
             the
             Papist
             therein
             ,
             exactly
             according
             to
             the
             apprehension
             he
             had
             of
             him
             when
             he
             was
             a
             Protestant
             .
          
           But
           how
           can
           we
           tell
           what
           sort
           of
           Protestant
           he
           was
           ;
           nor
           how
           well
           he
           was
           instructed
           in
           his
           Religion
           ?
           And
           must
           the
           Character
           now
           supposed
           to
           be
           common
           to
           Protestants
           ,
           be
           taken
           from
           his
           ignorant
           ,
           or
           childish
           ,
           or
           wilful
           Mistakes
           ?
           Did
           ever
           any
           Protestant
           that
           understands
           himself
           ,
           say
           ,
           
             That
             Papists
             are
             never
             permitted
             to
             hear
             Sermons
             which
             they
             ar●
             able
             to
             understand
             ,
          
           (
           p.
           58.
           )
           
             or
             that
             they
             held
             it
             lawful
             to
             commit
             Idolatry
             ,
          
           (
           p.
           9.
           )
           Or
           ,
           
             that
             a
             Papist
             believes
             th●
             Pope
             to
             be
             his
             great
             God
             ,
             and
             to
             be
             far
             above
             all
             Angels
             ,
          
           &
           c
           ?
           Yet
           these
           are
           some
           of
           his
           Misrepresentations
           ,
           
             (
             p.
          
           40.
           )
           Did
           he
           in
           earnest
           think
           so
           himself
           ?
           I●
           he
           did
           ,
           he
           gives
           no
           good
           account
           of
           himself
           :
           if
           he
           did
           not
           ,
           he
           gives
           a
           worse
           ;
           for
           then
           how
           shall
           we
           believe
           him
           in
           other
           things
           ,
           when
           he
           saith
           ,
           
             He
             hath
             draw●
          
           
           
             his
             Misrepresentations
             exactly
             according
             to
             his
             own
             Apprehensions
             .
          
           It
           is
           true
           ,
           he
           saith
           ,
           
             he
             added
             some
             few
             Points
             ,
             which
             were
             violently
             charged
             on
             him
             by
             his
             Friends
             :
          
           but
           we
           dare
           be
           bold
           to
           say
           ,
           this
           was
           none
           of
           them
           .
           But
           let
           us
           suppose
           it
           true
           ,
           that
           he
           had
           such
           Apprehensions
           himself
           .
           Are
           these
           fit
           to
           be
           printed
           as
           the
           Character
           of
           a
           Party
           ?
           What
           would
           they
           say
           to
           us
           ,
           if
           a
           Spanish
           Convert
           should
           give
           a
           Character
           of
           Protestants
           ,
           according
           to
           the
           common
           Opinion
           the
           People
           there
           have
           of
           them
           ;
           and
           set
           down
           in
           one
           Column
           their
           monstrous
           Misrepresentations
           ,
           and
           in
           another
           ,
           what
           he
           found
           them
           to
           be
           since
           his
           coming
           hither
           ;
           and
           that
           in
           good
           Truth
           he
           saw
           they
           were
           just
           like
           other
           Men.
           But
           suppose
           he
           had
           false
           Apprehensions
           before
           he
           went
           among
           them
           ;
           why
           did
           he
           not
           take
           care
           to
           inform
           himself
           better
           before
           he
           changed
           ?
           Had
           he
           no
           Friends
           ,
           no
           Books
           ,
           no
           Means
           to
           rectify
           his
           Mistakes
           ?
           Must
           he
           needs
           leave
           one
           Church
           ,
           and
           go
           to
           another
           ,
           before
           he
           understood
           either
           ?
           If
           this
           be
           a
           true
           Account
           of
           himself
           ,
           it
           is
           but
           a
           bad
           Account
           of
           the
           Reasons
           of
           his
           Change.
           
        
         
           3.
           
           The
           Account
           he
           gives
           of
           the
           other
           Part
           of
           his
           Character
           ,
           affords
           as
           little
           satisfaction
           ;
           For
           although
           in
           the
           general
           ,
           it
           be
           well
           that
           he
           pretends
           to
           keep
           to
           a
           Rule
           ,
           yet
        
         
           (
           1.
           )
           He
           shews
           no
           Authority
           he
           hath
           to
           interpret
           that
           Rule
           in
           his
           own
           sense
           .
           Now
           several
           of
           his
           Representations
           depend
           upon
           his
           own
           private
           Sense
           and
           Opinions
           ,
           against
           the
           Doctrine
           of
           many
           others
           as
           zealous
           for
           their
           Church
           as
           himself
           ;
           and
           what
           Reason
           have
           we
           to
           adhere
           to
           his
           Representation
           ,
           rather
           than
           to
           theirs
           ?
           As
           for
           instance
           ,
           he
           saith
           ,
           
             The
             Pope's
             personal
             Infallibility
             is
             no
             Matter
             of
             Faith
             ,
          
           (
           p.
           42.
           )
           But
           there
           are
           others
           fay
           it
           is
           ,
           and
           is
           grounded
           on
           the
           same
           Promises
           which
           makes
           him
           Head
           of
           the
           Church
           .
           Why
           now
           must
           we
           
           take
           his
           Representation
           rather
           than
           theirs
           ?
           And
           so
           as
           to
           the
           
             Deposing
             Power
          
           ,
           he
           grants
           ,
           
             it
             hath
             been
             the
             Opinion
             of
             several
             Popes
          
           (
           and
           Councils
           too
           )
           
             but
             that
             it
             is
             no
             Matter
             of
             Faith
             ,
          
           (
           p.
           47.
           )
           But
           whose
           Judgment
           are
           we
           to
           take
           in
           this
           Matter
           ,
           according
           to
           the
           Principles
           of
           their
           Church
           ?
           A
           private
           Man's
           ,
           of
           no
           Name
           ,
           no
           Authority
           ,
           or
           of
           those
           Popes
           and
           Councils
           who
           have
           declared
           it
           ,
           and
           acted
           by
           it
           ?
           And
           can
           any
           Man
           of
           their
           Church
           justify
           our
           relying
           upon
           his
           Word
           ,
           against
           the
           Declaration
           of
           Popes
           and
           Councils
           ?
           But
           suppose
           the
           Question
           be
           about
           the
           Sense
           of
           his
           own
           Rule
           ,
           
             the
             Council
             of
             Trent
          
           :
           what
           Authority
           hath
           he
           to
           declare
           it
           ,
           when
           
           the
           Pope
           hath
           expresly
           forbidden
           all
           Prelats
           to
           do
           it
           ,
           and
           reserved
           it
           to
           the
           Apostolical
           Sea
           ?
        
         
           (
           2.
           )
           He
           leaves
           out
           ,
           in
           the
           se●eral
           Particulars
           ,
           an
           essential
           part
           of
           the
           Character
           of
           a
           Papist
           since
           the
           Council
           of
           Trent
           ;
           which
           is
           ,
           that
           he
           doth
           not
           only
           believe
           the
           Doctrines
           there
           defined
           to
           be
           true
           ,
           but
           to
           be
           necessary
           to
           Salvation
           .
           And
           there
           is
           not
           a
           word
           of
           this
           in
           his
           Representation
           of
           the
           Points
           of
           Doctrine
           ,
           but
           the
           whole
           is
           managed
           as
           though
           there
           were
           nothing
           but
           a
           difference
           about
           some
           particular
           Opinions
           ;
           whereas
           in
           Truth
           ,
           the
           Necessity
           of
           holding
           those
           Doctrines
           ,
           in
           order
           to
           Salvation
           ,
           is
           the
           main
           Point
           in
           difference
           .
           If
           Men
           have
           no
           mind
           to
           believe
           their
           own
           Senses
           ,
           we
           know
           not
           how
           to
           help
           it
           ;
           but
           we
           think
           it
           is
           very
           hard
           to
           be
           told
           ,
           we
           cannot
           be
           saved
           unless
           we
           renounce
           them
           too
           .
           And
           this
           now
           appears
           to
           be
           the
           true
           State
           of
           the
           Case
           ,
           since
           Pius
           the
           4th
           drew
           up
           and
           published
           a
           Confession
           of
           Faith
           ,
           according
           to
           the
           Decrees
           and
           Canons
           of
           the
           Council
           of
           Trent
           ,
           wherein
           Men
           are
           not
           only
           required
           
             to
             believe
             their
             Traditions
             as
             firmly
             as
             the
             Bible
             ,
             the
             seven
             Sacraments
             ,
             Transubstantiation
             ,
             the
             Sacrifice
             of
             the
             Mass
             ,
             Purgatory
             ,
             Invocation
             of
             Saints
             ,
             worshiping
             of
             Images
             ,
          
           
           
             Indulgences
             ,
             Supremacy
          
           ,
           &c.
           but
           they
           must
           believe
           ,
           
             that
             without
             believing
             these
             things
             ,
             there
             is
             no
             Salvation
             to
             be
             had
          
           in
           the
           ordinary
           Way
           ;
           for
           after
           the
           enumeration
           of
           those
           Points
           ,
           it
           follows
           ,
           
             Hanc
             veram
             Catholicam
             Fidem
             extra
             quam
             nemo
             salvus
             esse
             potest
             ,
          
           &c.
           
           
             This
             is
             the
             true
             Catholick
             Faith
             ,
             without
             which
             no
             Man
             can
             be
             saved
             ;
             i.
             e.
          
           The
           belief
           of
           these
           things
           is
           thereby
           declared
           as
           necessary
           to
           Salvation
           ,
           as
           of
           any
           other
           Articles
           of
           the
           Creed
           .
           But
           it
           may
           be
           objected
           ,
           
             The
             subscribing
             this
             Profession
             of
             Faith
             ,
             is
             not
             required
             of
             all
             Members
             of
             that
             Church
             .
          
           To
           which
           I
           answer
           ,
           That
           to
           make
           a
           Man
           a
           Member
           of
           it
           ,
           he
           must
           declare
           that
           he
           holds
           the
           same
           Faith
           which
           the
           Church
           of
           Rome
           holds
           :
           And
           this
           is
           as
           much
           the
           Faith
           of
           the
           Roman
           Church
           ,
           as
           the
           Pope
           and
           Council
           of
           Trent
           could
           make
           it
           .
           And
           it
           is
           now
           printed
           in
           the
           Roman
           Ritual
           at
           Paris
           ,
           set
           forth
           by
           Paul
           V.
           as
           the
           Confession
           of
           Faith
           owned
           by
           the
           Church
           of
           Rome
           .
           And
           therefore
           this
           ought
           to
           have
           been
           a
           Part
           of
           the
           true
           Representation
           ,
           as
           to
           the
           Doctrinal
           Points
           ;
           but
           when
           he
           comes
           to
           the
           35th
           Head
           ,
           he
           then
           owns
           ,
           
             That
             unless
             Men
             do
             believe
             every
             Article
             of
             the
             Roman
             Faith
             ,
             they
             cannot
             be
             saved
             ,
          
           (
           p.
           96.
           )
           
             and
             he
             that
             disbelieves
             one
             ,
             does
             in
             a
             manner
             disbelieve
             all
             ,
          
           (
           p.
           97.
           )
           Which
           may
           as
           well
           reach
           those
           who
           disown
           the
           Deposing
           Power
           ,
           and
           the
           Pope's
           personal
           Infallibility
           ,
           as
           Us
           ,
           since
           those
           are
           accounted
           Articles
           of
           Faith
           by
           the
           ruling
           part
           of
           their
           Church
           ,
           to
           whom
           it
           chiefly
           belongs
           to
           declare
           them
           ;
           and
           the
           former
           hath
           been
           defined
           both
           by
           Popes
           and
           Councils
           .
        
         
           (
           3.
           )
           He
           never
           sets
           down
           what
           it
           is
           which
           makes
           any
           Doctrine
           to
           become
           a
           Doctrine
           of
           their
           Church
           .
           We
           are
           often
           blamed
           for
           charging
           particular
           Opinions
           upon
           their
           Church
           ;
           but
           we
           desire
           to
           know
           what
           it
           is
           which
           makes
           a
           Doctrine
           of
           their
           Church
           ;
           
             i.
             e.
          
           whether
           frequent
           and
           publick
           Declaration
           ,
           by
           the
           Heads
           
           and
           Guides
           of
           their
           Church
           ,
           be
           sufficient
           or
           not
           to
           that
           End
           ?
           Our
           Author
           seems
           to
           imply
           the
           Necessity
           of
           some
           Conditions
           to
           be
           observed
           ;
           for
           besides
           
             the
             Pope's
             Authority
          
           ,
           he
           requires
           
             due
             Circumstances
             ,
             and
             proceeding
             according
             to
             Law
             ,
          
           (
           p.
           42.
           )
           But
           who
           is
           to
           be
           Judg
           of
           these
           Circumstances
           and
           legal
           Proceedings
           ?
           And
           he
           never
           tells
           what
           these
           Circumstances
           are
           .
           And
           yet
           after
           all
           ,
           he
           saith
           ,
           
             The
             Orders
             of
             the
             Supream
             Pastor
             are
             to
             be
             obey'd
             ,
             whether
             he
             be
             Infallible
             or
             not
             .
          
           And
           this
           now
           brings
           the
           Matter
           home
           ;
           
             The
             Popes
          
           ,
           he
           confesses
           ,
           
             have
             owned
             the
             Deposing
             Doctrine
             ,
             and
             acted
             according
             to
             it
             :
          
           And
           others
           are
           bound
           to
           obey
           their
           Orders
           ,
           whether
           infallible
           or
           not
           ;
           and
           consequently
           they
           are
           bound
           by
           the
           Doctrine
           of
           their
           Church
           to
           Act
           ,
           when
           the
           Popes
           shall
           require
           it
           ,
           according
           to
           the
           Deposing
           Power
           .
           But
           he
           seems
           to
           say
           ,
           in
           this
           Case
           ,
           that
           a
           Doctrine
           of
           their
           Church
           is
           to
           be
           judged
           by
           the
           Number
           ;
           for
           ,
           saith
           he
           ,
           
             There
             are
             greater
             Numbers
             that
             disown
             this
             Doct●●ne
             ,
          
           (
           p.
           47.
           )
           I
           will
           not
           at
           present
           dispute
           it
           ;
           but
           I
           desire
           to
           be
           informed
           ,
           Whether
           the
           Doctrines
           of
           their
           Church
           go
           by
           majority
           of
           Votes
           ,
           or
           not
           ?
           I
           had
           thought
           the
           Authority
           of
           the
           Guides
           of
           the
           Church
           ought
           to
           have
           over-ballanced
           any
           Number
           of
           Dissenters
           .
           For
           ,
           what
           are
           those
           who
           refuse
           to
           submit
           to
           the
           Dictates
           of
           Popes
           and
           Councils
           ,
           but
           Dissenters
           from
           the
           Church
           of
           Rome
           ?
           The
           Distinction
           of
           the
           
             Court
             &
             Church
             of
             Rome
          
           is
           wholly
           impertinent
           in
           this
           Case
           .
           For
           ,
           we
           here
           consider
           not
           the
           meer
           Temporal
           Power
           which
           makes
           the
           Court
           ,
           but
           the
           Spiritual
           Capacity
           of
           Teaching
           the
           Church
           :
           and
           if
           Popes
           and
           Councils
           may
           err
           in
           Teaching
           this
           Doctrine
           ,
           why
           not
           in
           any
           other
           ?
           I
           know
           there
           are
           some
           that
           say
           ,
           
             Universal
             Tradition
             is
             necessary
             to
             make
             a
             Doctrine
             of
             their
             Church
             .
          
           But
           then
           no
           submission
           can
           be
           required
           to
           any
           Doctrine
           in
           that
           Church
           ,
           till
           the
           Universal
           Tradition
           of
           it
           ,
           in
           all
           
           Times
           ,
           and
           in
           all
           Parts
           of
           the
           Christian
           Church
           ,
           be
           proved
           .
           And
           we
           need
           to
           desire
           no
           better
           Terms
           than
           these
           ,
           as
           to
           all
           Points
           of
           Pope
           Pius
           IV
           his
           Creed
           ,
           which
           are
           in
           dispute
           between
           us
           and
           them
           .
        
         
           (
           4.
           )
           He
           makes
           use
           of
           the
           Authority
           of
           some
           particular
           Divines
           as
           delivering
           the
           Sense
           of
           their
           Church
           ,
           when
           there
           are
           so
           many
           of
           greater
           Authority
           against
           them
           .
           Whereas
           ,
           if
           we
           proceed
           by
           his
           own
           Rule
           ,
           the
           greater
           Number
           is
           to
           carry
           it
           .
           Therefore
           we
           cannot
           be
           thought
           to
           Misrepresent
           them
           ,
           if
           we
           charge
           them
           with
           such
           things
           as
           are
           owned
           ,
           either
           by
           the
           general
           and
           allowed
           Practices
           of
           their
           Church
           ,
           or
           their
           Publick
           Offices
           ,
           or
           the
           generality
           of
           their
           Divines
           and
           Casuists
           ;
           or
           in
           case
           of
           a
           Contest
           ,
           with
           that
           side
           which
           is
           owned
           by
           the
           Guides
           of
           their
           Church
           ,
           when
           the
           other
           is
           censured
           ;
           or
           which
           was
           approved
           by
           their
           Canonized
           Saints
           ,
           or
           declared
           by
           their
           Popes
           and
           Councils
           ,
           whose
           Decrees
           they
           are
           bound
           to
           follow
           .
           And
           by
           these
           Measures
           I
           intend
           to
           proceed
           ,
           having
           no
           design
           to
           
             misrepresent
             them
          
           ,
           as
           indeed
           we
           need
           not
           .
        
         
           And
           so
           much
           in
           Answer
           to
           the
           Introduction
           .
        
      
       
         
         
           I.
           
             Of
             Praying
             to
             Images
          
           .
        
         
           IN
           this
           ,
           and
           the
           other
           Particulars
           ,
           where
           it
           is
           necessary
           ,
           I
           shall
           observe
           this
           Method
           ;
        
         
           1.
           
           To
           give
           a
           clear
           and
           impartial
           Account
           of
           the
           State
           of
           the
           Controversy
           in
           as
           few
           Words
           as
           I
           can
           .
        
         
           2.
           
           To
           make
           some
           Reflections
           on
           what
           he
           saith
           ,
           in
           order
           to
           the
           clearing
           them
           from
           Misrepresentations
           .
        
         
           As
           to
           the
           State
           of
           this
           Controversy
           ,
           as
           it
           stands
           ,
           since
           the
           Council
           of
           Trent
           ,
           we
           are
           to
           consider
           .
        
         
           1.
           
           We
           must
           distinguish
           between
           what
           Persons
           do
           in
           their
           own
           Opinion
           ,
           and
           what
           they
           do
           according
           to
           the
           Sense
           of
           the
           Divine
           Law.
           It
           is
           possible
           that
           Men
           may
           intend
           one
           thing
           ,
           and
           the
           Law
           give
           another
           Sense
           of
           it
           :
           as
           is
           often
           seen
           in
           the
           Case
           of
           Treason
           ;
           although
           the
           Persons
           plead
           never
           so
           much
           they
           had
           no
           intention
           to
           commit
           Treason
           ,
           yet
           if
           the
           Law
           makes
           their
           Act
           to
           be
           so
           ,
           their
           disavowing
           it
           ,
           doth
           not
           Excuse
           them
           .
           So
           it
           is
           in
           the
           present
           ,
           Case
           ;
           Men
           may
           have
           real
           and
           serious
           Intentions
           ,
           to
           refer
           their
           final
           ,
           ultimate
           ,
           and
           Soveraign
           Worship
           only
           to
           God
           ;
           but
           if
           the
           Law
           of
           God
           strictly
           and
           severely
           prohibits
           this
           particular
           Manner
           of
           Worship
           by
           Images
           ,
           in
           as
           full
           ,
           plain
           ,
           and
           clear
           Words
           as
           may
           be
           ,
           and
           gives
           a
           Denomination
           to
           such
           Acts
           ,
           taken
           from
           the
           immediate
           Object
           of
           it
           ;
           no
           particular
           Intention
           of
           the
           Persons
           can
           alter
           that
           Denomination
           ,
           or
           make
           the
           Guilt
           to
           be
           less
           than
           the
           Law
           makes
           it
           .
        
         
           2.
           
           There
           can
           be
           no
           Misrepresenting
           as
           to
           the
           lawfulness
           of
           many
           External
           Acts
           of
           Worship
           ,
           with
           Respect
           to
           Images
           ,
           which
           are
           owned
           by
           them
           .
           But
           it
           doth
           not
           
           look
           fairly
           to
           put
           the
           Title
           ,
           
             Of
             Praying
             to
             Images
          
           ;
           for
           the
           Question
           is
           ,
           
             about
             the
             Worship
             of
             Images
          
           :
           whereas
           this
           Title
           would
           insinuate
           ,
           as
           though
           we
           did
           directly
           charge
           them
           with
           
             Praying
             to
             their
             Images
             ,
             without
             any
             farther
             Respect
             .
          
           Which
           we
           are
           so
           far
           from
           charging
           them
           with
           ,
           that
           I
           do
           not
           know
           of
           any
           People
           in
           the
           World
           ,
           who
           are
           not
           like
           
             Stones
             and
             Stocks
          
           themselves
           ,
           who
           are
           liable
           to
           that
           Charge
           .
           The
           PENDETS
           in
           the
           East-Indies
           are
           fully
           cleared
           from
           it
           ,
           by
           Thevenot
           ,
           as
           
           well
           as
           Bernier
           .
           And
           it
           would
           be
           hard
           we
           should
           not
           allow
           the
           same
           to
           our
           Fellow-Christians
           .
           I
           do
           therefore
           grant
           what
           our
           Author
           saith
           ,
           
             viz.
             That
             all
             the
             veneration
             they
             express
             before
             Images
             ,
             whether
             by
             kneeling
             ,
             praying
             ,
             lifting
             up
             the
             Eys
             ,
             burning
             Candles
             ,
             Incense
             ,
             &c.
             is
             not
             at
             all
             done
             for
             the
             Image
             ,
             but
             is
             wholly
             referr'd
             to
             the
             things
             represented
             ,
             which
             he
             intends
             to
             honour
             by
          
           
           
             these
             Actions
          
           .
           But
           I
           hope
           now
           ,
           it
           is
           no
           Misrepresenting
           for
           us
           to
           say
           ,
           that
           
             they
             do
             kneel
             ,
             pray
             ,
             lift
             up
             their
             Eyes
             ,
             burn
             Candles
             ,
             Incense
             ,
             &c.
             before
             their
             Images
          
           ;
           which
           is
           all
           I
           charge
           them
           with
           at
           present
           .
        
         
           3.
           
           To
           perform
           these
           Acts
           before
           Images
           ,
           without
           a
           Design
           to
           worship
           the
           Images
           by
           them
           ,
           is
           declared
           ,
           by
           great
           Divines
           of
           the
           Church
           of
           Rome
           ,
           to
           be
           next
           to
           Heresy
           .
           The
           Case
           was
           this
           ;
           there
           were
           before
           the
           Council
           of
           Trent
           ,
           several
           Persons
           who
           lived
           in
           Communion
           of
           that
           Church
           ,
           but
           by
           no
           means
           approved
           the
           Worship
           of
           Images
           ,
           such
           as
           
             Durandus
             ,
             Holcot
             ,
             Picus
             Mirandula
             ,
          
           and
           others
           .
           Now
           these
           Persons
           thought
           fit
           to
           comply
           in
           these
           External
           Acts
           ,
           but
           declared
           they
           intended
           not
           to
           worship
           the
           Images
           ,
           but
           the
           Objects
           before
           them
           .
           Since
           the
           Council
           of
           Trent
           decreed
           Images
           were
           to
           be
           worshiped
           ,
           this
           Case
           hath
           been
           debated
           by
           the
           Divines
           and
           Casuists
           of
           greatest
           Reputation
           among
           them
           ;
           And
           Suarez
           saith
           ,
           
             this
             Way
             of
             Durandus
          
           ,
           
           
             is
             dangerous
             ,
             rash
             ,
             and
             savours
             of
             Heresy
          
           ;
           and
           he
           
           saith
           further
           from
           
             Medina
             ,
             that
             it
             was
          
           Victoria
           
             's
             ,
             Opinion
          
           ,
           
           
             that
             it
             was
             Heretical
          
           ;
           but
           he
           adds
           ,
           that
           his
           own
           Opinion
           ,
           
             that
             Images
             were
             truly
             and
             properly
             to
             be
             Worshipped
             ,
             was
             generally
             received
             by
             their
             Divines
          
           ;
           and
           therefore
           I
           need
           name
           no
           more
           .
        
         
           4.
           
           It
           is
           granted
           by
           their
           Divines
           and
           Casuists
           ,
           that
           the
           People
           in
           the
           Worship
           of
           Images
           may
           easily
           fall
           into
           Idolatry
           .
        
         
           1.
           
           If
           the
           Worship
           do
           not
           pass
           from
           the
           Image
           to
           the
           thing
           represented
           .
           And
           so
           Aquinas
           himself
           determins
           ,
           that
           no
           irrational
           Creature
           is
           capable
           of
           Worship
           ,
           but
           as
           it
           hath
           Respect
           to
           a
           Rational
           Being
           .
           But
           here
           lies
           the
           Difficulty
           ,
           how
           an
           extrinsical
           Relation
           to
           an
           Object
           of
           Worship
           ,
           where
           the
           thing
           is
           confessed
           to
           deserve
           none
           ,
           can
           give
           any
           Reason
           ,
           for
           its
           being
           properly
           worshipped
           .
           But
           they
           all
           grant
           ,
           if
           the
           Worship
           stop
           at
           the
           Inanimate
           Part
           ,
           it
           can
           be
           no
           other
           than
           the
           Worship
           of
           Stocks
           and
           Stones
           .
        
         
           2.
           
           If
           the
           Worship
           be
           given
           to
           the
           Image
           ,
           which
           is
           proper
           to
           God
           alone
           .
           This
           Bellarmin
           is
           forced
           to
           grant
           ,
           because
           the
           Evidence
           is
           so
           clear
           in
           Antiquity
           ,
           that
           the
           
           Gnosticks
           were
           condemned
           for
           some
           Worship
           which
           they
           performed
           to
           the
           Image
           of
           Christ.
           Now
           ,
           we
           cannot
           think
           that
           these
           Gnosticks
           were
           such
           Sots
           ,
           as
           to
           take
           the
           Image
           of
           Christ
           to
           be
           Christ
           himself
           ;
           and
           therefore
           whatever
           Worship
           it
           was
           ,
           it
           must
           be
           Relative
           ,
           
             i.
             e.
          
           given
           to
           the
           Image
           for
           the
           sake
           of
           Christ
           represented
           by
           it
           .
        
         
           3.
           
           
             If
             the
             People
             believe
             any
             Divinity
             to
             be
             in
             the
             Images
             ,
             or
             put
             any
             Trust
             or
             Confidence
             in
             them
             ,
          
           then
           the
           
           Council
           of
           Trent
           it self
           owns
           such
           to
           be
           like
           the
           Heathen
           Idolaters
           .
           Now
           ,
           how
           shall
           it
           be
           known
           when
           the
           People
           believe
           Divinity
           to
           be
           in
           Images
           ,
           but
           by
           some
           more
           than
           ordinary
           Presence
           or
           Operation
           in
           or
           by
           them
           ?
           by
           their
           having
           a
           greater
           Opinion
           of
           one
           Image
           
           than
           of
           another
           of
           the
           same
           Person
           ?
           by
           their
           going
           long
           Pilgrimages
           to
           certain
           Images
           in
           hopes
           of
           Relief
           ,
           when
           they
           might
           easily
           cause
           Images
           to
           represent
           at
           home
           ?
        
         
           And
           that
           such
           are
           no
           extravagant
           Imaginations
           ,
           is
           known
           to
           all
           who
           have
           heard
           of
           Loretto
           ,
           or
           Compostella
           ,
           or
           other
           Places
           nearer
           home
           .
           I
           need
           not
           mention
           the
           Complaints
           of
           
             Polydore
             Virgil
             ,
             Cassander
          
           ,
           or
           Wicelius
           to
           this
           purpose
           ,
           who
           died
           all
           in
           the
           Communion
           of
           the
           Church
           of
           Rome
           ;
           for
           the
           same
           is
           very
           lately
           complained
           of
           by
           a
           considerable
           Person
           in
           that
           Communion
           ,
           who
           saith
           ,
           
             The
             greatest
             part
             of
             the
             Devotion
          
           
           
             of
             the
             People
             of
          
           Italy
           ,
           Spain
           ,
           and
           Portugal
           ,
           
             consists
             in
             prostrating
             themselves
             before
             Images
             ,
             and
             going
             in
             Pilgrimage
             to
             them
             ,
             and
             hoping
             for
             Remission
             of
             their
             Sins
             by
             so
             doing
             .
          
           And
           another
           very
           lately
           yields
           ,
           
             That
             to
             avoid
             the
             Peril
             of
             Idolatry
             ,
             to
             which
             ,
          
           he
           saith
           ,
           
             the
             People
             is
             evidently
             exposed
             by
             the
             use
             of
             Images
             ,
             it
             would
             be
             necessary
             to
             take
             them
             away
             from
             the
             Altars
             ,
             and
             by
             no
             means
             to
             have
             them
             allowed
             for
             the
             Objects
             of
             Religious
             Worship
             .
          
        
         
           The
           Question
           now
           is
           ,
           Whether
           the
           Council
           of
           Trent
           hath
           taken
           any
           effectual
           Course
           to
           prevent
           these
           Abuses
           ?
           If
           not
           ,
           what
           Misrepresenting
           is
           it
           to
           charge
           the
           Abuses
           upon
           the
           Doctrines
           and
           Practices
           allowed
           by
           it
           ?
        
         
           The
           Remedies
           prescribed
           by
           the
           Council
           ,
           are
           these
           ;
        
         
           1.
           
           
             Declaring
             that
             there
             is
             no
             Divinity
             or
             Vertue
             in
             them
             for
             which
             they
             should
             be
             worshipped
             ;
             and
             that
             nothing
             is
             to
             be
             desired
             of
             them
             ,
             nor
             any
             Trust
             or
             Confidence
             to
             be
             put
             in
             them
             .
          
        
         
           2.
           
           
             Expressing
             their
             earnest
             desire
             ,
             that
             if
             any
             Abuses
             have
             crept
             in
             ,
             they
             may
             be
             removed
             .
          
        
         
         
           But
           in
           the
           mean
           time
           the
           Council
           decrees
           ,
           
             the
             Images
             not
             only
             to
             be
             useful
             to
             be
             set
             up
             in
             Churches
             ,
             but
             to
             have
             due
             Honour
             and
             Worship
             given
             them
             there
             ,
             for
             the
             sake
             of
             those
             they
             represent
             ;
             as
             not
             only
             putting
             off
             the
             Hat
             ,
             but
             falling
             down
             before
             them
             .
          
           And
           the
           
             Roman
             Catechism
          
           declares
           ,
           
             That
             this
             Worship
             is
             very
             beneficial
             to
          
           
           
             the
             People
             ,
             and
             so
             much
             is
             to
             be
             told
             them
             ;
             and
             that
             Images
             are
             to
             be
             in
             Churches
             ,
             not
             meerly
             for
             Instruction
             ,
             sed
             ut
             colantur
             ,
          
           that
           they
           may
           be
           worshipped
           .
        
         
           
             But
             what
             could
             the
             Council
             do
             more
             ,
             than
             to
             desire
             all
             Abuses
             may
             be
             taken
             away
             ;
             and
             is
             it
             not
             them
             the
             fault
             of
             others
             ,
             and
             not
             of
             the
             Council
             if
             they
             be
             not
             ?
          
        
         
           I
           grant
           ,
           the
           Council
           doth
           desire
           
             Abuses
             may
             be
             taken
             away
             ,
             if
             any
             such
             be
          
           ;
           but
           then
           it
           enumerates
           those
           Abuses
           ,
           in
           
             Heterodox
             Images
             ,
             in
             making
             Gain
             of
             Images
             ,
             in
             painting
             them
             too
             wantonly
          
           ;
           but
           besides
           ,
           it
           doth
           say
           ,
           
             that
             all
             Superstition
             be
             removed
             in
             the
             Sacred
             Use
             of
             Images
          
           ;
           but
           it
           doth
           not
           say
           in
           
             the
             Worship
             of
             them
          
           ;
           and
           so
           it
           may
           relate
           to
           Magick
           and
           Divination
           .
           But
           that
           the
           Council
           could
           not
           prevent
           ,
           or
           design
           to
           prevent
           the
           Abuses
           mention'd
           in
           the
           Worship
           of
           Images
           ,
           will
           appear
           by
           these
           things
           .
        
         
           1.
           
           The
           Council
           of
           Trent
           allows
           the
           highest
           Relative
           Worship
           to
           be
           given
           to
           them
           ;
           it
           setting
           no
           bounds
           to
           it
           ,
           so
           it
           be
           for
           the
           sake
           of
           the
           Prototypes
           .
        
         
           2.
           
           It
           allows
           a
           Worship
           to
           be
           given
           to
           the
           Images
           themselves
           too
           ;
           for
           it
           confirms
           the
           second
           Council
           of
           Nice
           ,
           which
           decreed
           an
           inferiour
           Adoration
           to
           be
           given
           to
           them
           .
        
         
           3.
           
           It
           disapproves
           no
           Customs
           then
           practised
           among
           them
           in
           the
           Worship
           of
           Images
           ;
           which
           were
           all
           known
           ,
           and
           by
           many
           complained
           of
           ,
           both
           as
           Pilgrimages
           to
           them
           ,
           and
           the
           carrying
           of
           them
           about
           in
           Procession
           ,
           and
           the
           solemn
           Consecration
           of
           them
           ;
           the
           Form
           whereof
           is
           not
           only
           inserted
           ,
           but
           inlarged
           in
           the
           new
           
           Pontifical
           since
           the
           Council
           of
           Trent
           .
           And
           it
           is
           to
           be
           observed
           ,
           that
           in
           the
           old
           Pontifical
           ,
           
             A.
             D.
          
           1511.
           there
           is
           no
           Form
           for
           consecrating
           an
           Image
           ;
           in
           that
           of
           Paul
           the
           3d
           ,
           it
           is
           inserted
           ,
           but
           out
           of
           Durandus
           ;
           but
           in
           that
           of
           Clement
           the
           8th
           ,
           it
           is
           put
           in
           more
           largely
           ,
           and
           as
           authentically
           as
           if
           it
           had
           been
           always
           there
           .
           And
           is
           not
           this
           the
           way
           to
           reform
           the
           Worship
           of
           Images
           ?
        
         
           To
           come
           now
           to
           our
           Author's
           Reflections
           on
           the
           Misrepresentation
           he
           saith
           hath
           been
           made
           as
           to
           this
           Point
           .
        
         
           1.
           
           
             A
             Papist
             represented
             ,
             believes
             it
             damnable
             to
             worship
             Stocks
             and
             Stones
             for
             Gods
             ;
             to
             pray
             to
             Pictures
             or
             Images
             of
             Christ
             ,
             the
             Virgin
          
           Mary
           ,
           
             or
             any
             other
             Saints
          
           .
        
         
           These
           Expressions
           are
           capable
           of
           a
           double
           sense
           ,
           and
           therefore
           this
           is
           not
           fair
           Representing
           .
        
         
           (
           1.
           )
           
             To
             worship
             Stocks
             or
             Stones
             for
             Gods
             ,
          
           may
           signify
           two
           things
           .
           (
           1.
           )
           To
           believe
           the
           very
           Stocks
           and
           Stones
           to
           be
           Gods.
           And
           this
           we
           do
           not
           charge
           them
           with
           .
           (
           2.
           )
           To
           give
           to
           Images
           made
           of
           Wood
           and
           Stone
           ,
           the
           Worship
           due
           only
           to
           God
           ;
           and
           so
           by
           construction
           of
           the
           Fact
           ,
           to
           make
           them
           Gods
           ,
           by
           giving
           them
           
             Divine
             Worship
          
           .
           And
           if
           they
           will
           clear
           themselves
           of
           this
           ,
           they
           must
           either
           prove
           that
           
             external
             Adoration
          
           is
           no
           part
           of
           Divine
           Worship
           ,
           (
           notwithstanding
           the
           Scripture
           makes
           it
           so
           ,
           and
           all
           the
           rest
           of
           Mankind
           look
           upon
           it
           as
           such
           ,
           even
           Jews
           ,
           Turks
           ,
           and
           Infidels
           )
           or
           that
           their
           external
           Adoration
           hath
           no
           respect
           to
           the
           Images
           (
           which
           is
           contrary
           to
           the
           Council
           of
           Trent
           )
           or
           that
           Divine
           Worship
           being
           due
           to
           the
           Being
           Represented
           ,
           it
           may
           be
           likewise
           given
           to
           the
           Image
           .
           And
           how
           then
           could
           the
           Gnosticks
           be
           condemned
           for
           giving
           Divine
           Worship
           to
           the
           Image
           of
           Christ
           ,
           which
           Bellarmine
           confesses
           ;
           and
           is
           affirmed
           by
           
             Irenaeus
             ,
             Epiphanius
          
           ,
           S.
           Augustin
           ,
           and
           Damascen
           ?
        
         
         
           (
           2.
           )
           
             To
             pray
             to
             Images
             of
             Christ
             ,
             or
             the
             blessed
             Virgin
             ,
          
           may
           likewise
           be
           taken
           in
           two
           senses
           .
           (
           1.
           )
           To
           pray
           to
           them
           ,
           so
           as
           to
           expect
           to
           be
           heard
           by
           the
           meer
           Images
           ,
           and
           so
           we
           do
           not
           charge
           them
           with
           it
           .
           (
           2.
           )
           To
           pray
           to
           them
           ,
           so
           as
           to
           expect
           to
           be
           rather
           heard
           by
           themselves
           for
           praying
           to
           them
           by
           their
           Images
           .
           And
           if
           this
           be
           not
           so
           ,
           to
           what
           end
           are
           the
           Prayers
           made
           in
           the
           Consecration
           of
           Images
           ,
           for
           those
           that
           shall
           pray
           before
           them
           ?
           To
           what
           purpose
           do
           so
           many
           go
           in
           long
           Pilgrimages
           to
           certain
           Images
           ,
           if
           they
           do
           not
           hope
           to
           be
           better
           heard
           for
           praying
           there
           ?
        
         
           But
           he
           goes
           on
           ,
           2.
           
           
             He
             keeps
             them
             by
             him
             indeed
             ,
             to
             keep
             in
             his
             mind
             the
             memory
             of
             the
             things
             represented
             by
             them
             .
          
           And
           is
           this
           all
           in
           good
           Truth
           ?
           We
           will
           never
           quarrel
           with
           them
           ,
           if
           this
           be
           true
           Representing
           .
           No
           ,
           that
           he
           dares
           not
           say
           .
        
         
           But
           ,
           3.
           
           
             He
             is
             taught
             to
             use
             them
             ,
          
           p.
           2.
           
           But
           how
           ?
           
             by
             casting
             his
             Eye
             upon
             the
             Pictures
             or
             Images
             ,
             and
             thence
             to
             raise
             his
             heart
             to
             the
             Prototypes
             .
          
           And
           is
           this
           all
           yet
           ?
           No.
           
        
         
           But
           ,
           4.
           
           He
           finds
           a
           double
           conveniency
           in
           the
           use
           of
           them
           .
           (
           1.
           )
           
             They
             represent
             at
             one
             glance
          
           ;
           and
           Men
           may
           easily
           make
           good
           Reflections
           ,
           as
           
             upon
             the
             sight
             of
             a
             Death's
             Head
             ,
             or
             old
          
           Time
           
             painted
             with
             his
             Forelock
             ,
             Hour-glass
             ,
          
           and
           Syth
           .
           And
           will
           he
           undertake
           ,
           that
           Images
           shall
           be
           used
           in
           Churches
           for
           no
           other
           End
           ?
           Was
           the
           Picture
           of
           old
           Time
           ever
           Consecrated
           ,
           or
           placed
           upon
           the
           Altar
           ,
           or
           elsewhere
           ,
           
             that
             it
             might
             be
             worshipped
          
           ?
           as
           the
           
             Roman
             Catechism
          
           speaks
           of
           their
           Images
           .
           (
           2.
           )
           
             They
             cure
             Distractions
             ;
             for
             they
             call
             back
             his
             wandring
             Thoughts
             to
             the
             right
             Object
             .
          
           What
           is
           this
           
             Right
             Object
          
           ?
           the
           Image
           ,
           or
           the
           Person
           represented
           ?
           And
           that
           must
           be
           either
           a
           Creature
           ,
           or
           God
           himself
           .
           If
           it
           be
           a
           Creature
           ,
           doth
           not
           this
           imply
           that
           it
           is
           made
           a
           
             Right
             Object
             of
             Worship
          
           ?
           If
           God
           himself
           ,
           how
           doth
           an
           Image
           cure
           our
           Distraction
           ,
           in
           the
           Worship
           of
           an
           
           Infinite
           Invisible
           Being
           ;
           when
           the
           very
           Image
           is
           most
           apt
           to
           distract
           our
           thoughts
           ,
           by
           drawing
           them
           down
           from
           his
           Divine
           and
           Adorable
           Perfections
           ,
           to
           the
           gross
           and
           mean
           Representations
           of
           an
           Image
           .
           But
           are
           we
           yet
           come
           to
           the
           utmost
           use
           of
           them
           ?
           No.
           
        
         
           But
           ,
           5.
           
           
             He
             cannot
             but
             love
             ,
             honour
             ,
             and
             respect
             the
             Images
             themselves
             ,
             for
             the
             sake
             of
             those
             they
             represent
             .
          
           Will
           this
           content
           them
           ?
           And
           will
           he
           promise
           to
           go
           no
           further
           ?
           It
           is
           hard
           to
           part
           upon
           Terms
           of
           meer
           
             Respect
             and
             Decent
             Regard
          
           ,
           where
           there
           is
           no
           encroachment
           upon
           
             Divine
             Worship
          
           .
           And
           here
           we
           are
           at
           a
           stand
           .
        
         
           But
           he
           goes
           further
           .
           6.
           
           And
           so
           he
           is
           come
           at
           last
           ,
           
             to
             veneration
             before
             Images
          
           .
           And
           is
           this
           all
           ?
           Dares
           he
           deny
           
             veneration
             to
             Images
          
           ?
           When
           the
           Council
           of
           Trent
           hath
           determined
           it
           .
           
             Eisque
             venerationem
             impartiendam
          
           .
           What
           is
           this
           veneration
           
             before
             Images
          
           only
           ?
           Bellarmine
           hath
           a
           Chapter
           on
           purpose
           to
           prove
           ,
           that
           
             true
             and
             proper
             Worship
             is
             to
             be
             given
             to
             Images
             .
          
           And
           was
           he
           a
           
             Misrepresenter
             ?
             Suarez
          
           saith
           ,
           
             It
             is
             an
             Article
             of
             Faith
             ,
             that
             Worship
             is
             to
             be
             given
             to
             them
             .
          
           But
           if
           the
           Veneration
           be
           only
           before
           them
           ,
           why
           are
           they
           Consecrated
           ,
           and
           set
           up
           in
           Places
           proper
           for
           Adoration
           ?
        
         
           But
           ,
           7.
           
           
             To
             satisfy
             any
             one
             that
             he
             is
             far
             from
             making
             Gods
             of
             his
             Images
             ,
             he
             is
             ready
             to
             break
             them
             into
             a
             thousand
             pieces
             .
          
           What
           ,
           a
           Consecrated
           Image
           ?
           Dares
           he
           take
           a
           Crucifix
           from
           the
           Altar
           and
           tear
           it
           in
           pieces
           ?
           This
           doth
           not
           look
           like
           
             the
             Love
             ,
             Honour
             ,
             and
             Respect
          
           he
           mentioned
           before
           ,
           not
           to
           name
           Veneration
           .
           And
           I
           am
           afraid
           this
           is
           a
           strain
           beyond
           true
           Representing
           :
           Yet
           at
           length
           he
           hath
           found
           some
           pretty
           Parallels
           for
           the
           
             veneration
             of
             Images
          
           themselves
           ;
           and
           so
           we
           are
           come
           at
           last
           to
           the
           main
           Point
           .
           But
           this
           is
           not
           directly
           owned
           ;
           yet
           in
           the
           way
           of
           his
           Representing
           ,
           it
           is
           fairly
           insinuated
           by
           his
           Parallels
           .
        
         
         
           1.
           
           
             A
             Christian
             loves
             and
             honours
             his
             Neighbour
             ,
             because
             he
             bears
             the
             Image
             of
             God
             in
             his
             Soul.
          
           But
           doth
           he
           therefore
           take
           him
           and
           set
           him
           before
           him
           when
           he
           kneels
           at
           his
           Devotion
           ,
           to
           raise
           his
           Mind
           ,
           and
           cure
           his
           Distractions
           ?
           Would
           he
           set
           him
           upon
           the
           Altar
           ,
           and
           burn
           Incense
           before
           him
           ,
           because
           of
           the
           Image
           of
           God
           in
           him
           ?
           Is
           there
           no
           difference
           between
           the
           
             Object
             of
             Christian
             Love
          
           ,
           and
           of
           
             Divine
             Worship
          
           ?
           Nor
           between
           a
           Spiritual
           Invisible
           Divine
           Image
           in
           the
           Souls
           of
           Men
           ,
           and
           a
           Material
           and
           Corporeal
           Representation
           ?
        
         
           2.
           
           
             We
             may
             kiss
             and
             esteem
             the
             Bible
             ,
             because
             it
             contains
             and
             represents
             to
             Us
             God's
             Word
             .
          
           But
           when
           we
           kiss
           and
           esteem
           the
           Bible
           ,
           we
           remember
           the
           Second
           Commandment
           is
           in
           it
           ;
           and
           we
           dare
           not
           break
           his
           Law
           ,
           when
           we
           pretend
           to
           honour
           his
           Word
           .
           But
           we
           think
           there
           is
           some
           difference
           between
           Reverence
           and
           Respect
           to
           the
           Bible
           ,
           and
           
             falling
             down
          
           before
           an
           Image
           .
           The
           Circumstances
           of
           the
           one
           declare
           it
           to
           be
           meer
           Respect
           ,
           and
           a
           
             Religious
             Decency
          
           ;
           and
           if
           the
           other
           be
           not
           
             external
             Adoration
          
           ,
           we
           know
           not
           what
           it
           is
           .
        
         
           3.
           
           
             A
             good
             Preacher
             is
             loved
             ,
             because
             he
             minds
             Men
             of
             their
             Duty
             .
          
           But
           what
           should
           we
           say
           to
           him
           that
           should
           therefore
           
             kneel
             down
             and
             say
             his
             Prayers
             ,
             and
             burn
             Candles
             and
             Incense
             before
             him
             ,
          
           out
           of
           a
           respect
           to
           his
           good
           Doctrine
           ?
           Did
           S.
           Peter
           ,
           or
           S.
           Paul
           like
           this
           ,
           when
           Men
           would
           have
           worshipped
           them
           ?
           A
           good
           Preacher
           would
           tell
           them
           of
           their
           Duty
           ,
           as
           they
           did
           ;
           and
           take
           Men
           off
           from
           the
           Worship
           of
           any
           Creature
           ,
           animate
           or
           inanimate
           ,
           and
           direct
           them
           to
           worship
           God
           alone
           ,
           who
           made
           Heaven
           and
           Earth
           .
        
      
       
         
         
           II.
           
             Of
             Worshipping
             Saints
          
           .
        
         
           FOr
           the
           clear
           stating
           this
           Controversy
           ,
           these
           things
           are
           to
           be
           premised
           .
        
         
           1.
           
           We
           do
           not
           charge
           them
           ,
           
             that
             they
             make
             Gods
             of
             dead
             Men
             ,
             i.
             e.
          
           that
           they
           believe
           the
           Saints
           to
           be
           Independent
           Deities
           .
           For
           this
           our
           Author
           confesses
           
             were
             a
             ●ost
             damnable
             Idolatry
          
           .
        
         
           2.
           
           We
           do
           not
           say
           ,
           that
           the
           State
           of
           the
           Church
           of
           Rome
           ,
           with
           respect
           to
           the
           Worship
           of
           dead
           Men
           ,
           is
           as
           bad
           as
           Heathenism
           .
           For
           we
           acknowledg
           the
           true
           Saints
           and
           Martyrs
           to
           have
           been
           ,
           not
           only
           Good
           and
           Vertuous
           ,
           but
           extraordinary
           Persons
           ,
           in
           great
           Favour
           with
           God
           ,
           and
           highly
           deserving
           our
           Esteem
           and
           Reverence
           as
           well
           as
           Imitation
           ;
           whereas
           the
           Heathen
           Deified
           Men
           ,
           were
           vile
           and
           wicked
           Men
           ,
           and
           deserved
           not
           the
           common
           Esteem
           of
           Mankind
           ,
           according
           to
           the
           Accounts
           themselves
           give
           of
           them
           .
           And
           we
           own
           the
           common
           Doctrine
           and
           Advantages
           of
           Christianity
           to
           be
           preserved
           in
           the
           Church
           of
           Rome
           .
        
         
           3.
           
           We
           do
           not
           deny
           ,
           that
           they
           do
           allow
           some
           external
           Acts
           of
           Worship
           to
           be
           so
           proper
           to
           God
           alone
           ,
           that
           they
           ought
           to
           be
           given
           to
           none
           else
           besides
           him
           .
           And
           this
           they
           call
           Latria
           ;
           and
           we
           shall
           never
           dispute
           with
           them
           about
           the
           proper
           signification
           of
           a
           Word
           ,
           when
           the
           Sense
           is
           agreed
           ,
           unless
           they
           draw
           Inferences
           from
           it
           ,
           which
           ought
           not
           to
           be
           allowed
           .
           To
           this
           Latria
           ,
           they
           refer
           not
           only
           Sacrifice
           ,
           but
           all
           that
           relates
           to
           it
           ,
           as
           Temples
           ,
           Altars
           ,
           and
           Priests
           :
           so
           that
           by
           their
           own
           Confession
           ,
           to
           make
           these
           immediately
           and
           properly
           to
           the
           Honour
           of
           any
           Saint
           ,
           is
           to
           make
           a
           God
           of
           that
           Saint
           ,
           and
           to
           commit
           Idolatry
           .
        
         
         
           4.
           
           They
           confess
           ,
           that
           to
           pray
           to
           Saints
           to
           bestow
           Spiritual
           or
           Temporal
           Gifts
           upon
           us
           ,
           were
           to
           give
           to
           them
           the
           Worship
           proper
           to
           God
           ,
           who
           is
           the
           only
           Giver
           of
           all
           good
           things
           .
           For
           else
           I
           do
           not
           understand
           ,
           why
           they
           should
           take
           so
           much
           pains
           to
           let
           us
           know
           ,
           that
           whatever
           the
           Forms
           of
           their
           Prayers
           and
           Hymns
           are
           ,
           yet
           the
           Intention
           and
           Spirit
           of
           the
           Church
           ,
           is
           only
           to
           desire
           them
           to
           pray
           for
           us
           ,
           and
           to
           obtain
           things
           for
           us
           by
           their
           Intercession
           with
           God.
           
        
         
           But
           two
           things
           cannot
           be
           denied
           by
           them
           .
        
         
           1.
           
           That
           they
           do
           use
           solemn
           Invocation
           of
           Saints
           in
           Places
           of
           Divine
           Worship
           ,
           at
           the
           same
           time
           they
           make
           their
           Addresses
           to
           God
           himself
           withal
           the
           Circumstances
           of
           External
           Adoration
           ,
           with
           bended
           Knees
           and
           Eyes
           lifted
           up
           to
           Heaven
           ;
           and
           that
           this
           Practice
           is
           according
           to
           the
           Council
           Trent
           ,
           which
           not
           only
           decrees
           a
           humble
           Invocation
           of
           them
           ,
           but
           declares
           it
           to
           be
           impiety
           
           to
           condemn
           mental
           and
           vocal
           Supplication
           to
           the
           Saints
           in
           Heaven
           .
        
         
           2.
           
           That
           they
           do
           own
           making
           the
           Saints
           in
           Heaven
           to
           be
           their
           Mediators
           of
           Intercession
           ,
           but
           not
           of
           Redemption
           ;
           although
           Christ
           be
           our
           Mediator
           in
           both
           senses
           .
        
         
           And
           upon
           these
           two
           Points
           ,
           this
           Controversy
           depends
           .
        
         
           Let
           us
           now
           see
           what
           our
           Representer
           saith
           to
           them
           .
        
         
           1.
           
           
             His
             Church
             teaches
             him
             indeed
             ,
             and
             he
             believes
             that
             it
             is
             good
             and
             profitable
             to
             desire
             the
             Intercession
             of
             the
             Saints
             reigning
             with
             Christ
             in
             Heaven
             ;
             but
             that
             they
             are
             either
          
           
           
             Gods
             ,
             or
             his
             Redeemers
             ,
             he
             is
             no
             where
             taught
             ,
             but
             detests
             all
             such
             Doctrine
             .
          
        
         
           There
           are
           two
           Ways
           of
           
             desiring
             the
             Intercession
             of
             others
             for
             us
             .
          
        
         
         
           1.
           
           By
           way
           of
           
             Friendly
             Request
          
           ,
           as
           an
           Act
           of
           mutual
           Charity
           ;
           and
           so
           ,
           no
           doubt
           ,
           we
           may
           desire
           others
           here
           on
           Earth
           to
           pray
           for
           us
           .
        
         
           2.
           
           By
           way
           of
           
             humble
             Supplication
          
           ,
           with
           all
           the
           external
           Acts
           of
           Adoration
           :
           and
           we
           cannot
           think
           S.
           Peter
           ,
           or
           S.
           Paul
           ,
           who
           refused
           any
           thing
           like
           Adoration
           from
           Men
           ,
           would
           have
           been
           pleased
           to
           have
           seen
           Men
           fall
           down
           upon
           their
           Knees
           before
           them
           ;
           and
           in
           the
           same
           posture
           of
           Devotion
           in
           which
           they
           were
           praying
           to
           Almighty
           God
           ,
           to
           put
           their
           Names
           into
           the
           middle
           of
           their
           Litanies
           ,
           and
           so
           pray
           them
           then
           to
           pray
           for
           them
           .
        
         
           But
           how
           are
           we
           sure
           that
           their
           Church
           teaches
           no
           more
           than
           this
           ?
           I
           have
           read
           over
           and
           over
           the
           Council
           of
           Trent
           ,
           and
           the
           
             Roman
             Catechism
          
           about
           it
           ,
           and
           I
           can
           find
           no
           such
           limitation
           of
           their
           sense
           there
           ,
           where
           ,
           if
           if
           any
           where
           ,
           it
           ought
           to
           be
           found
           .
           The
           Council
           of
           Trent
           mentions
           both
           the
           Prayers
           ,
           and
           the
           Help
           and
           Assistance
           of
           the
           Saints
           which
           they
           are
           to
           fly
           to
           .
           If
           this
           Help
           and
           Assistance
           be
           no
           more
           than
           their
           Prayers
           ,
           why
           is
           it
           mentioned
           as
           distinct
           ?
           Why
           is
           their
           reigning
           together
           with
           Christ
           in
           Heaven
           spoken
           of
           ,
           but
           to
           let
           us
           understand
           they
           have
           a
           Power
           to
           Help
           and
           Assist
           ?
           For
           what
           is
           their
           Reigning
           to
           their
           Praying
           for
           us
           ?
           But
           I
           have
           a
           further
           Argument
           to
           prove
           the
           Council
           meant
           more
           ,
           viz.
           the
           Council
           knew
           the
           common
           Practices
           and
           Forms
           of
           Invocation
           then
           used
           and
           allowed
           ,
           and
           the
           general
           Opinion
           ,
           that
           the
           Saints
           had
           power
           to
           Help
           and
           Assist
           those
           who
           prayed
           to
           them
           .
           If
           the
           Council
           did
           not
           approve
           this
           ,
           why
           did
           it
           insert
           the
           very
           words
           upon
           which
           that
           Practice
           was
           grounded
           ?
           They
           likewise
           very
           well
           knew
           the
           Complaints
           which
           had
           been
           made
           of
           these
           things
           ;
           and
           some
           of
           their
           own
           Communion
           cried
           shame
           upon
           some
           of
           their
           Hymns
           .
           Wicclius
           
           saith
           ,
           one
           of
           them
           ,
           
             Salve
             Regina
             ,
             &c.
          
           is
           full
           of
           
           downright
           Impiety
           ,
           and
           horrible
           Superstition
           ,
           and
           that
           others
           are
           wholly
           inexcusable
           .
           
             Lud.
             Vives
          
           had
           said
           ,
           
           
             He
             found
             little
             difference
             in
             the
             Peoples
             Opinion
             of
             their
             Saints
             in
             many
             things
             ,
             from
             what
             the
             Heathens
             had
             of
             their
             Gods.
          
           These
           things
           were
           known
           ,
           and
           it
           was
           in
           their
           Power
           to
           have
           redressed
           them
           ,
           by
           declaring
           what
           the
           sense
           of
           the
           Council
           was
           ,
           and
           that
           whatever
           Forms
           were
           used
           ,
           no
           more
           was
           to
           be
           understood
           by
           them
           ,
           but
           
             praying
             to
             them
             to
             pray
             for
             them
             .
          
           Besides
           ,
           the
           Council
           of
           Trent
           ,
           in
           the
           very
           same
           Session
           ,
           took
           care
           
             about
             Reforming
             the
             Missal
             and
             Breviary
          
           ;
           why
           was
           no
           care
           taken
           to
           Reform
           these
           
             Prayers
             and
             Hymns
          
           ,
           which
           they
           say
           are
           not
           to
           be
           construed
           by
           
             the
             Sense
             of
             the
             Words
          
           ,
           but
           by
           
             the
             Sense
             of
             the
             Church
          
           ?
           There
           was
           time
           enough
           taken
           for
           doing
           it
           ;
           for
           the
           
             Reformed
             Missal
          
           was
           not
           published
           till
           six
           Years
           after
           the
           Council
           ,
           nor
           the
           Breviary
           till
           four
           .
           In
           all
           that
           time
           ,
           the
           
             Prayers
             and
             Hymns
          
           might
           easily
           have
           been
           altered
           to
           the
           
             Sense
             of
             the
             Church
          
           ,
           if
           that
           were
           truly
           so
           .
           But
           instead
           of
           that
           ,
           a
           very
           late
           French
           Writer
           cries
           out
           
             of
             the
             necessity
             of
             Reforming
             the
             Breviaries
             as
             to
             these
             things
          
           ;
           wherein
           he
           
           confesses
           ,
           
             Many
             Hymns
             are
             still
             remaining
             ,
             wherein
             those
             things
             are
             asked
             of
             Saints
             ,
             which
             ought
             to
             be
             asked
             of
             God
             alone
             ;
             as
             being
             delivered
             from
             the
             Chains
             of
             our
             Sins
             ,
             being
             preserved
             from
             spiritual
             Maladies
             and
             Hell
             Fire
             ;
             being
             inflamed
             with
             Charity
             ,
             and
             made
             fit
             for
             Heaven
             .
             In
             good
             Conscience
             ,
          
           saith
           he
           ,
           
             is
             not
             this
             joining
             the
             Saints
             with
             God
             himself
             ,
             to
             ask
             those
             things
             of
             them
             which
             God
             alone
             can
             give
             ?
          
           And
           whatever
           Men
           talk
           of
           
             the
             Sense
             of
             the
             Church
          
           ,
           he
           confesses
           ,
           
             the
             very
             Forms
             ,
             and
             natural
             Sense
             of
             the
             Words
             ,
             do
             raise
             another
             Idea
             in
             Mens
             Minds
             ;
             which
             ought
             to
             be
             prevented
             .
          
        
         
           
             But
             doth
             not
             the
             Roman
             Catechism
             explain
             this
             to
             be
             the
             sense
             of
             the
             Church
             ?
          
           I
           have
           examined
           that
           too
           ,
           with
           all
           the
           care
           I
           could
           ,
           about
           this
           Matter
           .
           And
           I
           
           cannot
           find
           any
           Necessity
           from
           thence
           of
           putting
           this
           Sense
           upon
           them
           .
           I
           grant
           in
           one
           place
           ,
           where
           it
           explains
           
             the
             difference
             of
             the
             Invocation
             of
             God
             and
             Saints
             ,
          
           it
           saith
           ,
           
             We
             are
             to
             pray
             to
             God
             as
             the
             Giver
             ,
             and
             to
          
           
           
             Saints
             that
             they
             would
             obtain
             things
             of
             God
             for
             us
          
           ;
           and
           then
           it
           adds
           ,
           
             the
             Forms
             differ
             ,
             that
             to
             God
          
           is
           
             Miserere
             Nobis
          
           and
           
             Audi
             Nos
          
           ;
           that
           to
           Saints
           is
           ,
           
             Ora
             pro
             Nobis
          
           .
           Very
           well
           !
           And
           is
           there
           then
           no
           other
           Form
           owned
           or
           allowed
           in
           the
           Church
           of
           Rome
           to
           Saints
           besides
           this
           ?
           Hold
           a
           little
           ,
           saith
           the
           Catechism
           ,
           for
           
             it
             is
             lawful
             to
             make
             use
             of
             another
             Form
          
           ;
           and
           that
           is
           ,
           
             we
             may
             pray
             to
             Saints
             too
             ,
             Ut
             nostri
             misereantur
             .
          
           And
           how
           doth
           this
           now
           differ
           from
           that
           to
           God
           ,
           but
           only
           in
           Number
           ?
           But
           it
           adds
           ,
           
             that
             the
             Saints
             are
             very
             pittiful
          
           ;
           then
           surely
           we
           are
           encouraged
           to
           pray
           to
           them
           for
           
             help
             and
             pitty
             .
             Yes
          
           ,
           saith
           the
           
             Catechism
             ,
             we
             may
             pray
             to
             them
             ,
             that
             being
             moved
             with
             pity
             towards
             us
             ,
             they
             would
             help
             us
             with
             their
             Favour
             and
             Intercession
             with
             God.
          
           But
           yet
           this
           doth
           not
           clear
           the
           Matter
           ;
           for
           elsewhere
           the
           
             Roman
             Catechism
          
           attributes
           more
           to
           Saints
           than
           meer
           Intercession
           ;
           and
           we
           may
           pray
           to
           them
           for
           what
           is
           in
           their
           Power
           :
           For
           where
           it
           undertakes
           to
           give
           an
           exact
           Account
           of
           the
           
           Reason
           of
           Invocation●
           of
           
             Saints
             and
             Angels
          
           ;
           it
           there
           parallels
           them
           with
           
             Magistrates
             under
             a
             King
          
           ;
           and
           saith
           ,
           
             they
             are
             God's
             Ministers
             in
             governing
             the
             Church
             ;
             Invocandi
             itaque
             sunt
             quod
             &
             perpetuo
             Deum
             intuentur
             ,
             &
             Patrocinium
             Salutis
             nostrae
             libentissime
             suscipiunt
             .
          
           What
           is
           this
           
             Patrocinium
             falutis
             nostrae
          
           ?
           Is
           it
           only
           
             Praying
             and
             Intercession
             with
             God
          
           ?
           That
           cannot
           be
           ,
           for
           it
           instances
           presently
           in
           
             deliverances
             by
             Angels
             ,
             and
          
           Jacob
           
             's
             praying
             to
             the
             Angel
             to
             bless
             him
             ,
          
           and
           not
           meerly
           to
           intercede
           for
           him
           .
           
             But
             though
             this
             is
             spoken
             of
             Angels
             ,
          
           yet
           from
           hence
           it
           infers
           the
           
             Invocation
             of
             Saints
          
           too
           .
           But
           what
           need
           we
           insist
           more
           on
           this
           ,
           since
           they
           do
           own
           the
           
             Ministry
             of
             Saints
          
           as
           well
           as
           Angels
           ,
           with
           respect
           
           to
           the
           Church
           ;
           and
           do
           
             Canonize
             Saints
          
           for
           particular
           Countries
           ,
           as
           lately
           
             S.
             Rosa
          
           for
           Peru.
           And
           where
           there
           is
           such
           a
           particular
           Protection
           supposed
           ,
           what
           incongruity
           is
           it
           to
           interpret
           the
           Form
           of
           their
           Prayers
           ,
           according
           to
           a
           Doctrine
           so
           received
           and
           allowed
           ?
           But
           of
           this
           more
           under
           the
           next
           Head.
           
        
         
           2.
           
           
             He
             confesses
             that
             we
             are
             all
             redeemed
             by
             the
             Blood
             of
             Christ
             alone
             ,
             and
             that
             he
             is
             our
             only
             Mediator
             of
             Redemption
             ;
             but
             as
             for
             Mediators
             of
             Intercession
             ,
             he
             doth
             not
             doubt
             but
             it
             is
             acceptable
             with
             God
             we
             should
             have
             many
             .
          
        
         
           I
           would
           ask
           concerning
           this
           Distinction
           ,
           the
           Question
           which
           Christ
           asked
           concerning
           
           John's
           
             Baptism
             ,
             Is
             it
             from
             Heaven
             ,
             or
             of
             Man
             ?
          
           No
           doubt
           there
           may
           be
           such
           a
           Distinction
           of
           Mediators
           ,
           if
           God
           please
           to
           make
           them
           .
           But
           who
           hath
           Authority
           to
           appoint
           Mediators
           with
           him
           besides
           himself
           ?
           Is
           it
           not
           usurping
           his
           Prerogative
           ,
           to
           appoint
           the
           great
           Officers
           of
           his
           Kingdom
           for
           him
           ?
           Would
           any
           Prince
           upon
           Earth
           allow
           this
           ,
           viz.
           when
           he
           hath
           absolutely
           declared
           his
           Pleasure
           ,
           that
           his
           own
           Son
           should
           present
           Petitions
           to
           him
           ,
           that
           others
           shall
           take
           upon
           them
           to
           set
           up
           Masters
           of
           Requests
           themselves
           ?
           Can
           any
           thing
           be
           plainer
           in
           the
           New
           Testament
           ,
           than
           that
           God
           hath
           appointed
           the
           Mediator
           of
           Redemption
           ,
           to
           be
           our
           Mediator
           of
           Intercession
           ?
           
           And
           that
           his
           Intercession
           is
           founded
           upon
           his
           Redemption
           .
           As
           the
           High
           Priest's
           going
           into
           the
           
             Holy
             of
             Holies
          
           to
           intercede
           for
           the
           People
           ,
           was
           upon
           the
           
             Blood
             of
             the
             Sacrifice
          
           of
           Expiation
           ,
           which
           he
           carried
           in
           with
           him
           .
           If
           there
           were
           no
           Revelation
           in
           this
           Matter
           ,
           there
           might
           be
           some
           reason
           for
           it
           .
           But
           since
           the
           Revelation
           is
           so
           clear
           in
           it
           ,
           this
           Distinction
           looks
           just
           like
           the
           Socinians
           Distinction
           of
           a
           
             God
             by
             Nature
          
           ,
           and
           a
           
             God
             by
             Office
          
           ;
           which
           was
           framed
           on
           purpose
           to
           avoid
           the
           plain
           Texts
           of
           Scripture
           which
           called
           Christ
           God.
           
           So
           doth
           this
           look
           as
           if
           it
           were
           intended
           to
           avoid
           that
           clear
           Text
           ,
           which
           saith
           ,
           
             There
             is
             but
             one
             Mediator
             between
          
           
           
             God
             and
             Man
             ,
             the
             Man
             Christ
             Jesus
             .
          
           Which
           is
           pre●ently
           answered
           with
           this
           Distinction
           ;
           although
           there
           ●e
           not
           the
           least
           ground
           in
           that
           or
           any
           other
           Text
           for
           it
           .
        
         
           Yes
           ,
           saith
           our
           Author
           ,
           Moses
           
             was
             such
             a
             Mediator
             for
             the
             Israelites
          
           ;
           Job
           
             for
             his
             three
             Friends
          
           ;
           Stephen
           
             for
             his
             Persecutors
             :
             The
             Romans
             were
             desired
             by
             S.
          
           Paul
           
             to
             be
             his
             Mediator
             ,
             and
             the
          
           Corinthians
           and
           Ephesians
           ;
           
             so
             almost
             every
             sick
             Person
             desires
             the
             Congregation
             to
             be
             his
             Mediator
             ,
             that
             is
             ,
             to
             be
             remembred
             in
             their
             Prayers
             ,
          
           p.
           4
           ,
           5.
           
        
         
           But
           is
           there
           no
           difference
           between
           Men
           praying
           for
           one
           another
           ,
           and
           desiring
           others
           to
           pray
           for
           them
           here
           on
           Earth
           ,
           and
           an
           
             humble
             Invocation
          
           of
           the
           
             Saints
             in
             Heaven
          
           to
           be
           our
           Mediators
           of
           Intercession
           with
           God
           there
           ?
           There
           is
           a
           threefold
           disparity
           in
           the
           Case
           .
        
         
           1.
           
           Here
           upon
           Earth
           we
           converse
           with
           one
           another
           as
           Fellow-Creatures
           ,
           and
           there
           is
           no
           danger
           of
           our
           having
           an
           Opinion
           thereby
           ,
           that
           we
           are
           able
           to
           assist
           one
           another
           any
           other
           way
           than
           by
           our
           Prayers
           .
           But
           the
           Case
           is
           very
           different
           as
           to
           the
           Saints
           in
           Heaven
           ,
           who
           by
           being
           addressed
           to
           there
           by
           such
           solemn
           Invocation
           ,
           may
           too
           easily
           be
           conceived
           to
           have
           the
           Power
           of
           bestowing
           such
           Blessings
           upon
           those
           who
           call
           upon
           them
           .
        
         
           2.
           
           Heaven
           is
           looked
           on
           by
           all
           Mankind
           who
           direct
           their
           Devotions
           thither
           ,
           as
           the
           particular
           Throne
           of
           God
           ,
           where
           he
           dwells
           ,
           and
           discovers
           himself
           after
           another
           manner
           than
           he
           doth
           upon
           the
           Earth
           .
           And
           we
           are
           directed
           to
           pray
           to
           our
           
             Father
             in
             Heaven
          
           ;
           where
           he
           is
           represented
           as
           infinitely
           above
           all
           his
           Creatures
           ;
           and
           the
           great
           Concernment
           of
           Religion
           is
           ,
           to
           keep
           up
           the
           apprehension
           of
           this
           distance
           between
           him
           and
           them
           .
           
           Now
           it
           is
           hardly
           possible
           to
           keep
           it
           up
           ,
           if
           in
           the
           Publick
           Offices
           of
           Religion
           ,
           in
           the
           solemnest
           postures
           of
           Devotion
           ,
           with
           Eyes
           lifted
           up
           to
           Heaven
           ,
           they
           do
           make
           Addresses
           ,
           both
           to
           God
           and
           to
           his
           Creatures
           .
        
         
           3.
           
           Men
           are
           sure
           ,
           when
           they
           pray
           to
           others
           on
           Earth
           ,
           to
           pray
           for
           them
           ,
           that
           they
           do
           no
           more
           than
           they
           can
           justify
           in
           point
           of
           Discretion
           ,
           when
           they
           speak
           or
           write
           to
           those
           that
           can
           understand
           what
           their
           desire
           is
           ;
           but
           no
           Man
           on
           Earth
           can
           be
           certain
           that
           the
           Saints
           in
           Heaven
           can
           do
           it
           :
           For
           it
           is
           agreed
           they
           cannot
           do
           it
           without
           Revelation
           ,
           and
           no
           Man
           can
           be
           assured
           there
           is
           a
           Revelation
           ;
           and
           it
           is
           not
           reasonable
           to
           expect
           it
           ;
           for
           they
           pray
           to
           Saints
           to
           pray
           to
           God
           for
           them
           ;
           and
           they
           cannot
           tell
           what
           they
           pray
           for
           ,
           unless
           God
           to
           whom
           they
           are
           to
           prav
           ,
           reveal
           to
           them
           what
           it
           is
           they
           must
           pray
           to
           him
           for
           .
           Is
           it
           not
           then
           the
           better
           ,
           the
           safer
           ,
           the
           wiser
           way
           ,
           to
           make
           our
           Prayers
           to
           him
           ,
           who
           we
           are
           sure
           is
           able
           to
           hear
           and
           help
           us
           ;
           and
           hath
           promised
           to
           grant
           what
           we
           ask
           in
           his
           Son's
           Name
           ?
           But
           there
           is
           no
           other
           Name
           ,
           either
           under
           Heaven
           ,
           or
           in
           Heaven
           ,
           whereby
           we
           can
           be
           saved
           ,
           or
           our
           Prayers
           accepted
           ,
           but
           His
           alone
           .
        
         
           But
           our
           Author
           saith
           ,
           
             It
             is
             no
             part
             of
             his
             Faith
             ,
             how
             the
             Saints
             in
             Heaven
             know
             the
             Prayers
             and
             Necessities
             of
             such
             who
             address
             themselves
             to
             them
             ,
          
           p.
           5.
           
        
         
           But
           how
           comes
           it
           to
           be
           any
           part
           of
           his
           Faith
           ,
           that
           they
           know
           them
           ?
           
             However
             he
             doth
             not
             doubt
             but
             God
             can
             never
             want
             means
             of
             letting
             the
             Saints
             know
             them
             ,
          
           p.
           6.
           
           And
           is
           this
           a
           sufficient
           ground
           for
           solemn
           Invocation
           of
           Saints
           ?
           God
           doth
           not
           want
           Means
           to
           let
           the
           Emperor
           of
           Japan
           know
           a
           Request
           any
           one
           here
           hath
           to
           make
           to
           him
           ;
           but
           is
           this
           a
           reasonable
           Ground
           ,
           for
           him
           at
           this
           distance
           to
           make
           it
           to
           him
           ?
           God
           doth
           not
           want
           Means
           to
           let
           the
           Pope
           know
           what
           a
           mighty
           Service
           it
           would
           be
           to
           the
           Christian
           World
           ,
           to
           make
           a
           wise
           and
           
           truly
           Christian-Reformation
           in
           the
           Church
           ;
           but
           would
           this
           be
           a
           Ground
           sufficient
           for
           me
           at
           this
           Distance
           ,
           to
           make
           a
           Speech
           to
           him
           about
           it
           ?
           I
           knew
           a
           Man
           who
           understood
           not
           a
           word
           of
           Latin
           ,
           but
           yet
           would
           needs
           go
           hear
           a
           Latin
           Sermon
           :
           some
           asked
           him
           afterwards
           ,
           what
           he
           meant
           by
           it
           ?
           and
           the
           chief
           Reason
           he
           gave
           was
           much
           like
           this
           ,
           
             God
             did
             not
             want
             Means
             to
             let
             him
             know
             what
             the
             Preacher
             meant
             .
          
        
         
           But
           after
           all
           ,
           Suppose
           
             God
             should
             make
             known
             to
             the
             Saints
             what
             is
             desired
             of
             them
          
           ;
           I
           ask
           ,
           Whether
           this
           be
           sufficient
           Ground
           for
           solemn
           Invocation
           ?
           When
           Socinus
           was
           not
           able
           to
           defend
           the
           Invocation
           of
           Christ
           himself
           ,
           supposing
           that
           he
           could
           know
           our
           Hearts
           only
           by
           Revelation
           .
           And
           he
           had
           nothing
           material
           to
           say
           ,
           but
           only
           that
           there
           was
           a
           Command
           for
           it
           ;
           which
           can
           never
           be
           so
           much
           as
           pretended
           in
           this
           Case
           .
        
         
           As
           to
           what
           he
           alleadges
           of
           
             the
             Elders
             falling
             down
             before
             the
             Lamb
             ,
             having
             Vials
             full
             of
             Odours
             ,
             which
             are
             the
             Prayers
             of
             the
             Saints
             ,
             Apoc.
          
           5.
           8.
           
           It
           must
           be
           strained
           hard
           to
           be
           brough●
           to
           this
           purpose
           ,
           when
           both
           Ancient
           and
           Modern
           Interpreters
           take
           it
           for
           a
           Representation
           of
           what
           was
           done
           upon
           Earth
           ,
           and
           not
           in
           Heaven
           .
           And
           if
           it
           were
           in
           Heaven
           ,
           Prophetical
           Visions
           were
           never
           intended
           for
           a
           Measure
           of
           our
           Duties
           .
           
             If
             the
             Angels
             do
             pray
             for
             mankind
             ,
          
           Zech.
           1.
           12.
           
           Doth
           it
           therefore
           follow
           we
           must
           pray
           to
           them
           ?
           But
           we
           say
           as
           the
           Angel
           did
           to
           S.
           John
           ,
           Revel
           .
           19.
           10.
           in
           a
           like
           Case
           ;
           
             See
             thou
             do
             it
             not
             :
             worship
             God.
             
          
        
      
       
         
         
           III.
           
             Of
             Addressing
             more
             Supplications
             to
             the
             Virgin
          
           Mary
           ,
           
             than
             to
             Christ.
          
           
        
         
           HEre
           is
           no
           need
           of
           farther
           stating
           the
           Question
           ;
           this
           only
           relating
           to
           the
           extraordinary
           Service
           of
           the
           Blessed
           Virgin.
           And
           therefore
           we
           are
           presently
           to
           attend
           his
           Motions
           .
        
         
           
             He
             believes
             it
             damnable
             to
             think
             the
             Virgin
          
           Mary
           
             more
             powerful
             in
             Heaven
             than
             Christ
             ,
             or
             that
             she
             can
             in
             any
             thing
             command
             him
             ,
          
           p.
           6.
           
        
         
           But
           in
           good
           earnest
           ,
           Is
           it
           not
           damnable
           ,
           unless
           a
           Man
           thinks
           the
           Blessed
           Virgin
           
             more
             powerful
             than
             Christ
          
           ?
           Suppose
           one
           should
           think
           her
           to
           have
           
             an
             equal
             share
             of
             Power
             with
             Christ
          
           ;
           Is
           this
           damnable
           ,
           or
           not
           ?
           Is
           it
           not
           setting
           up
           a
           Creature
           equal
           with
           God
           ?
        
         
           But
           what
           thinks
           he
           then
           of
           those
           who
           have
           attributed
           an
           universal
           Dominion
           to
           her
           ,
           over
           Angels
           ,
           Men
           ,
           and
           Devils
           ?
           What
           thinks
           he
           not
           only
           of
           Psalters
           ,
           but
           of
           a
           Creed
           ,
           Litany
           ,
           and
           all
           the
           Hymns
           of
           Scripture
           being
           applied
           to
           her
           ?
           All
           which
           was
           done
           by
           a
           Canonized
           
           Saint
           in
           their
           Church
           ;
           and
           the
           Books
           printed
           out
           of
           the
           Vatican
           Manuscripts
           ,
           and
           dedicated
           to
           the
           Pope
           .
           And
           there
           we
           find
           something
           more
           than
           an
           
             Ora
             pro
             nobis
          
           in
           the
           Litany
           ;
           for
           there
           is
           
             Parce
             nobis
             Domina
          
           ,
           Spare
           us
           ,
           Good
           Lady
           :
           and
           
             ab
             omni
             malo
             ,
             libera
             nos
             Domina
             :
          
           From
           all
           Evil
           ,
           Good
           Lady
           ,
           deliver
           us
           .
        
         
           What
           thinks
           he
           of
           another
           Canonized
           Saint
           ,
           who
           said
           ,
           
           these
           two
           Propositions
           are
           both
           true
           ,
           
             All
             things
             are
             subject
             to
             God's
             Command
             ,
             even
             the
             Virgin
          
           ;
           and
           
             All
             things
             are
             subject
             to
             the
             Command
             of
             the
             Virgin
             ,
             even
             God.
          
           Was
           this
           damnable
           in
           a
           Canonized
           Saint
           ?
        
         
         
           What
           thinks
           he
           of
           the
           noted
           Hymn
           ?
        
         
           
             O
             felix
             Puerpera
             nostra
             pians
             scelera
          
           
             Jure
             Matris
             impera
             Redemptori
             !
          
        
         
           Was
           not
           this
           damnable
           ?
           And
           I
           have
           not
           only
           seen
           it
           in
           the
           
             old
             Paris
             Missal
          
           ,
           but
           Balinghem
           a
           Jesuit
           saith
           ,
           it
           was
           
           in
           the
           Missals
           of
           
             Tournay
             ,
             Liege
             ,
             Amiens
             ,
             Artois
             ,
          
           and
           the
           
             Old
             Roman
          
           .
           I
           could
           produce
           many
           other
           Passages
           cited
           by
           him
           out
           of
           the
           
             old
             Offices
          
           to
           the
           same
           purpose
           ;
           but
           I
           forbear
           .
        
         
           But
           I
           cannot
           omit
           the
           Approbation
           given
           to
           the
           blaspemous
           saying
           of
           S.
           Bernardin
           by
           Mendoza
           ,
           
           (
           who
           endeavours
           to
           prove
           
             the
             blessed
             Virgin
             's
             Kingdom
             ,
             not
             to
             be
             a
             Metaphorical
             ,
             but
             a
             true
             and
             real
             Kingdom
             )
             .
          
           And
           by
           Salazar
           ,
           another
           noted
           Jesuit
           ,
           who
           
           saith
           ,
           
             Her
             Kingdom
             is
             as
             large
             as
             her
             Sons
             .
          
           And
           we
           have
           lately
           seen
           how
           far
           this
           Divinity
           is
           spread
           ,
           for
           not
           many
           Years
           since
           ,
           this
           Proposition
           was
           sent
           from
           Mexico
           ;
        
         
           Filius
           non
           tantum
           tenetur
           audire
           Matrem
           ,
           sed
           &
           obedire
           ;
           
        
         
           The
           Son
           is
           bound
           ,
           not
           only
           to
           hear
           ,
           but
           to
           obey
           his
           Mother
           .
           And
           is
           it
           still
           damnable
           for
           to
           say
           ,
           
             she
             commands
             him
          
           ?
        
         
           But
           our
           Author
           saith
           ,
           What
           ever
           esteem
           they
           have
           for
           her
           ,
           
             They
             own
             her
             still
             as
             a
             Creature
             .
          
           Is
           he
           sure
           of
           
           that
           ?
           What
           thinks
           he
           of
           another
           Saying
           ,
           which
           Mendoza
           approves
           of
           ,
           viz.
           of
           Christ's
           saying
           to
           his
           Mother
           ,
           
             As
             thou
             hast
             communicated
             Humanity
             to
             me
             ,
             I
             will
          
           
           
             communicate
             my
             Deity
             to
             thee
          
           .
           But
           it
           may
           be
           said
           ,
           
             We
             are
             by
             no
             means
             to
             judg
             the
             sense
             of
             a
             Church
             by
             some
             Mens
             extravagant
             sayings
             .
          
           I
           grant
           it
           ;
           but
           I
           have
           something
           considerable
           to
           reply
           ;
           viz.
           That
           we
           may
           easily
           judg
           
           which
           way
           the
           Guides
           of
           that
           Church
           incline
           by
           this
           following
           passage
           .
           About
           ten
           years
           since
           a
           Gentleman
           of
           that
           Communion
           published
           a
           Book
           ,
           called
           ,
           
             Wholsome
             Advice
             to
             the
             Worshippers
             of
             the
             blessed
             Virgin
          
           ;
           and
           the
           whole
           design
           of
           it
           ,
           being
           printed
           in
           Latin
           and
           French
           ,
           was
           to
           bring
           the
           People
           of
           that
           Church
           to
           a
           bare
           Ora
           
           
             pro
             nobis
          
           to
           the
           
             Blessed
             Virgin.
          
           But
           this
           was
           so
           far
           from
           being
           approved
           ,
           that
           the
           Book
           was
           condemned
           at
           Rome
           ,
           and
           vehemently
           opposed
           by
           the
           Jesuits
           in
           France
           ;
           and
           a
           whole
           Volumn
           published
           against
           it
           .
        
         
           Here
           I
           have
           reason
           to
           enquire
           ,
           Whether
           the
           Virgin
           Mary
           then
           ,
           according
           to
           the
           sense
           of
           the
           Church
           of
           Rome
           ,
           be
           only
           a
           Mediatrix
           of
           Intercession
           or
           not
           ,
           since
           so
           large
           Power
           and
           Dominion
           is
           attributed
           to
           her
           ?
           And
           why
           should
           not
           her
           Suppliants
           go
           beyond
           an
           
             Ora
             pro
             nobis
          
           ,
           if
           this
           Doctrine
           be
           received
           ;
           as
           it
           must
           be
           ,
           if
           the
           contrary
           cannot
           be
           endured
           ?
           For
           that
           Author
           allowed
           her
           
             Intercession
             ,
             and
             Prayer
             to
             her
          
           on
           that
           account
           ;
           but
           he
           found
           fault
           with
           those
           who
           said
           
             she
             had
             a
             Kingdom
          
           
           
             divided
             with
             her
             Son
             ;
             that
             she
             was
             the
             Mother
             of
             Mercy
             ,
             or
             was
             a
             Co-Saviour
             ,
             or
             Co-Redemptrix
             ;
             or
             that
             she
             was
             to
             be
             worshipped
             with
          
           Latria
           ;
           
             or
             that
             Men
             were
             to
             be
             Slaves
             to
             her
             .
          
           Now
           ,
           if
           these
           things
           must
           not
           be
           touched
           without
           Censure
           and
           no
           Censure
           pass
           on
           the
           other
           Books
           ;
           is
           it
           not
           ea●y
           to
           judg
           ,
           which
           is
           more
           agreeable
           to
           the
           Spirit
           of
           the
           Guides
           of
           that
           Church
           ?
        
         
           But
           we
           have
           a
           fresh
           Instance
           of
           this
           kind
           at
           home
           ,
           in
           a
           Book
           very
           lately
           published
           ;
           
             Permissu
             Superiorum
          
           .
           There
           we
           are
           told
           in
           the
           Epistle
           ,
           That
           not
           only
           the
           
           
             Blessed
             Virgin
             is
             the
             Empress
             of
             Seraphims
             —
             the
             most
             exact
             Original
             of
             Practical
             Perfection
             which
             the
             Omnipotency
             of
             God
             ever
             drew
             ;
             but
             that
             by
             innumerable
             Titles
             she
             claims
             the
             utmost
             Duty
             of
             every
             Christian
             ,
             as
             a
             proper
             Homage
             to
             her
             Greatness
             .
          
           What
           can
           be
           said
           more
           of
           the
           Son
           of
           God
           in
           our
           Nature
           ?
           In
           the
           Book
           it self
           she
           is
           said
           
           
           to
           be
           Queen
           of
           Angels
           ,
           Patroness
           of
           the
           Church
           ,
           Advocate
           of
           Sinners
           ;
           that
           the
           Power
           of
           Mary
           in
           the
           Kingdom
           of
           Jesus
           ,
           is
           suitable
           to
           her
           Maternity
           ,
           and
           
           other
           Priviledges
           of
           Grace
           ;
           and
           therefore
           by
           it
           she
           justly
           claims
           a
           Servitude
           from
           all
           pure
           Creatures
           .
           But
           wherein
           doth
           this
           special
           Devotion
           to
           her
           consist
           ?
           He
           names
           several
           Particulars
           .
        
         
           1.
           
           In
           having
           an
           inward
           ,
           cordial
           and
           passionate
           value
           of
           the
           Maternity
           of
           Mary
           ,
           and
           all
           other
           Excellencies
           proper
           to
           ,
           and
           inseparable
           from
           the
           Mother
           of
           God.
           
        
         
           2.
           
           In
           External
           Acts
           of
           Worship
           ,
           of
           eminent
           Servitude
           towards
           her
           ,
           by
           reason
           of
           the
           Amplitude
           of
           her
           Power
           in
           the
           Empire
           of
           Jesus
           .
           And
           can
           we
           imagine
           these
           should
           go
           no
           farther
           ,
           than
           a
           poor
           
             Ora
             pro
             Nobis
          
           ?
           He
           instances
           in
           these
           External
           Acts
           of
           her
           Worship
           .
           (
           1.
           )
           
             Frequent
             visiting
             holy
             Places
             dedicated
             to
             her
             Honour
             .
          
           And
           are
           not
           those
           her
           Temples
           then
           ?
           which
           Bellarmin
           confesses
           to
           be
           a
           peculiar
           part
           of
           the
           Worship
           
           due
           to
           God.
           And
           the
           Distinction
           of
           Basilicae
           cannot
           hold
           here
           :
           because
           he
           believes
           the
           Assumption
           of
           the
           B.
           Virgin
           ;
           and
           he
           will
           not
           pretend
           
             to
             her
             Honour
          
           is
           only
           for
           Discrimination
           .
           (
           2.
           )
           A
           special
           Reverence
           towards
           Images
           representing
           her
           Person
           .
           (
           3.
           )
           Performing
           some
           daily
           Devotions
           containing
           her
           Praises
           ,
           congratulating
           her
           Excellency
           ,
           or
           imploring
           her
           Mediation
           ;
           and
           by
           oft
           calling
           upon
           the
           Sacred
           Name
           of
           holy
           Mary
           ,
           &c.
           
        
         
           3.
           
           In
           having
           a
           firm
           and
           unshaken
           Confidence
           in
           her
           Patronage
           amidst
           the
           greatest
           of
           our
           inward
           Conflicts
           ,
           and
           outward
           Tribulations
           ;
           through
           a
           strong
           Judgment
           of
           her
           eminent
           Power
           within
           the
           Empire
           of
           Jesus
           ,
           grounded
           upon
           the
           singular
           Prerogative
           of
           her
           Divine
           Maternity
           .
           I
           have
           not
           Patience
           to
           transcribe
           more
           ,
           but
           refer
           the
           Reader
           to
           the
           Book
           it self
           ;
           only
           the
           eighth
           Particular
           of
           special
           Devotion
           is
           so
           remarkable
           ,
           that
           it
           
           ought
           not
           to
           be
           passed
           over
           ,
           
             viz.
             Entring
             a
             solemn
             Covenant
             with
             Holy
          
           Mary
           ,
           
             to
             be
             for
             ever
             her
             Servant
             ,
             Client
             and
             Devote
             under
             some
             special
             Rule
             ,
             Society
             or
          
           
           
             Form
             of
             Life
             ,
             and
             thereby
             dedicating
             our
             Persons
             ,
             Concerns
             ,
             Actions
             ,
             and
             all
             the
             Moments
             and
             Events
             of
             our
             Life
             to
             Jesus
             ,
             under
             the
             Protection
             of
             his
             Divine
             Mother
             ,
             choosing
             her
             to
             be
             our
             Adoptive
             Mother
             ,
             Patroness
             and
             Advocate
             ;
             and
             entrusting
             her
             with
             what
             we
             are
             ,
             have
             ,
             do
             or
             hope
             ,
             in
             Life
             ,
             Death
             ,
             and
             through
             all
             Eternity
             .
          
           And
           is
           all
           this
           no
           more
           than
           an
           
             Ora
             pro
             Nobis
          
           ?
           And
           it
           follows
           ,
           
             Put
             your self
             wholly
             under
             her
          
           
           Protection
           .
           What
           a
           pitiful
           thing
           was
           the
           old
           Collyridian
           Cake
           ,
           in
           comparison
           of
           these
           special
           Acts
           of
           Devotion
           to
           her
           !
           But
           there
           are
           some
           extraordinary
           strains
           of
           Devotion
           afterwards
           ,
           which
           it
           is
           pity
           to
           pass
           over
           .
           As
           ,
           
             I
             will
             ever
             observe
             thee
             as
             my
             Soveraign
             Lady
             ,
             Adoptive
             Mother
             ,
             and
             most
             powerful
             Patroness
             ;
             relying
             on
          
           
           
             thy
             Bowels
             of
             Mercy
             ,
             in
             all
             my
             Wants
             ,
             Petitions
             ,
             and
             Tribulations
             of
             Body
             and
             Mind
             .
          
           Could
           any
           thing
           greater
           be
           said
           to
           the
           Eternal
           Son
           of
           God
           ?
           And
           in
           the
           Praise
           :
        
         
           
             Vers.
             Open
             my
             Lips
             ,
             O
             Mother
             of
             Jesus
             .
          
           
             Resp.
             
               And
               my
               Soul
               shall
               speak
               forth
               thy
               Praise
               .
            
          
           
             Vers.
             Divine
             Lady
             ,
             be
             intent
             to
             my
             Aid
             .
          
           
             Resp.
             
               Graciously
               make
               haste
               to
               help
               me
               .
            
          
           
             Vers.
             Glory
             be
             to
             Iesus
             and
             Mary
             .
          
           
             Resp.
             
               As
               it
               was
               ,
               is
               ,
               and
               ever
               shall
               be
               .
            
          
        
         
           Then
           follows
           the
           eighth
           Psalm
           ,
           applied
           thus
           to
           her
           .
        
         
           
             Mary
             ,
             
               Mother
               of
               Jesus
               ,
               how
               wonderful
               is
               thy
               Name
               ,
               even
               unto
               the
               Ends
               of
               the
               Earth
               !
            
             
          
           
             
               All
               Magnificence
               be
               given
               to
            
             Mary
             ,
             
               and
               let
               her
               be
               exalted
               above
               the
               Stars
               and
               Angels
               .
            
          
           
           
             
               Reign
               on
               high
               as
               Queen
               of
               Seraphims
               and
               Saints
               ;
               and
               be
               thou
               crowned
               with
               Honour
               ,
               and
               Glory
               ,
            
             &c.
             
          
           
             
               Glory
               be
               to
               Jesus
               and
            
             Mary
             ,
             &c.
             
          
        
         
           In
           the
           next
           Page
           ,
           follows
           a
           Cantique
           in
           imitation
           of
           the
           
             Te
             Deum
          
           .
        
         
           
             Let
             us
             praise
             thee
             ,
             O
             Mother
             of
             Jesus
             !
             Let
             us
             acknowledge
             
             thee
             our
             Soveraign
             Lady
             .
          
           
             Let
             Men
             and
             Angels
             give
             Honour
             to
             thee
             ,
             the
             first
             conceived
             of
             all
             pure
             Creatures
             ,
             &c.
             
          
        
         
           I
           think
           I
           need
           mention
           no
           more
           ;
           only
           three
           things
           I
           shall
           observe
           ,
           (
           1.
           )
           That
           this
           is
           now
           printed
           
             Permissis
             Superiorum
          
           ;
           and
           we
           thank
           them
           for
           the
           seasonableness
           of
           it
           ,
           in
           helping
           us
           in
           
             true
             Representing
          
           ,
           what
           their
           allowed
           Doctrines
           and
           Practices
           are
           .
           (
           2.
           )
           That
           this
           is
           published
           English
           ,
           that
           our
           People
           as
           well
           as
           theirs
           ;
           may
           be
           convinced
           how
           far
           we
           have
           been
           from
           unjust
           charging
           them
           as
           to
           such
           things
           as
           these
           .
           (
           3.
           )
           That
           at
           the
           same
           time
           they
           plead
           for
           keeping
           the
           Bible
           out
           of
           the
           hands
           of
           the
           People
           ,
           wherein
           their
           Discretion
           is
           so
           far
           to
           be
           commended
           ,
           since
           the
           Scripture
           ,
           and
           this
           new
           Scheme
           of
           Devotion
           ,
           can
           never
           stand
           together
           .
           There
           being
           not
           one
           word
           in
           the
           Bible
           towards
           it
           ,
           but
           very
           much
           against
           it
           ;
           and
           the
           Psalms
           and
           Hymns
           must
           be
           burlesqu'd
           to
           found
           that
           way
           .
        
         
           But
           what
           saith
           our
           Author
           to
           their
           Rosaries
           ,
           wherein
           there
           are
           
             ten
             Ave
             Maries
             to
             one
             Pater
             noster
          
           ;
           which
           is
           accounted
           a
           special
           piece
           Devotion
           ;
           and
           great
           things
           are
           said
           of
           the
           Effects
           of
           it
           by
           
             Alanus
             de
             Rupe
          
           ,
           and
           many
           others
           .
        
         
           1.
           
           As
           to
           the
           
             Ave
             Maries
          
           ,
           he
           saith
           ,
           
             there
             is
             no
             more
             Dishonour
             to
             God
             in
             reciting
             the
             Angelical
             Salutation
             ,
             than
          
           
           
             in
             the
             first
             pronouncing
             it
             by
             the
             Angel
          
           Gabriel
           and
           Elizabeth
           .
           
           But
           it
           may
           not
           be
           altogether
           so
           pertinent
           .
           But
           doth
           he
           really
           think
           they
           said
           the
           whole
           
             Ave
             Maria
          
           ,
           as
           it
           is
           used
           among
           them
           ?
           Did
           the
           Angel
           and
           Elizabeth
           say
           ,
           
             Sancta
             Maria
             ,
             Mater
             Dei
             ?
             〈◊〉
             ,
             or
             a
             pro
             nobis
             peccatoribus
             ,
             nunc
             &
             in
             hora
             mortis
             nostrae
             ?
          
           If
           not
           ,
           to
           what
           purpose
           are
           they
           mentioned
           here
           ?
        
         
           2.
           
           As
           
             to
             the
             Repetition
          
           ,
           that
           ,
           he
           saith
           ,
           
             is
             no
             more
             an
             idle
             Superstition
             ,
             than
          
           David
           '
           
             s
             repeating
             the
             same
             words
          
           26
           
             times
             in
             the
          
           136
           Psalm
           .
           But
           what
           is
           this
           to
           the
           Question
           ,
           
             why
             more
             Supplications
             to
             the
             Blessed
             Virgin
             ,
             than
             to
          
           
           Christ
           ?
           And
           not
           one
           word
           of
           Answer
           is
           given
           to
           it
           .
           But
           
             Alanus
             de
             Rupe
          
           answers
           it
           roundly
           ,
           
             Because
             the
             Blessed
             Virgin
             is
             our
             Mediatrix
             to
             Christ
             ,
             the
             Mother
             of
             Mercy
             ,
             and
             the
             special
             Patroness
             of
             Sinners
             .
          
           This
           is
           indeed
           true
           representing
           .
        
      
       
         
           IV.
           
             Of
             paying
             Divine
             Worship
             to
             Reliques
             .
          
        
         
           FOR
           the
           right
           understanding
           this
           Controversy
           ,
           we
           are
           to
           consider
           ,
        
         
           1.
           
           That
           there
           is
           a
           due
           Veneration
           to
           the
           Bodies
           of
           Saints
           and
           Martyrs
           ,
           allowed
           on
           both
           sides
           ;
           and
           there
           is
           an
           undue
           Worship
           of
           them
           ,
           which
           is
           disowned
           on
           both
           sides
           .
           The
           due
           Veneration
           is
           ,
           a
           Religious
           Decency
           to
           be
           observed
           towards
           them
           ;
           which
           lies
           in
           avoiding
           any
           thing
           like
           Contempt
           or
           Dishonour
           to
           them
           ,
           and
           using
           all
           such
           Testimonies
           of
           Respect
           and
           Decency
           ,
           which
           becomes
           the
           Remains
           of
           Excellent
           Persons
           ;
           provided
           we
           are
           satisfied
           of
           their
           Sincerity
           ,
           without
           having
           recourse
           to
           Divine
           Omnipotency
           to
           prove
           them
           ;
           which
           Ferrandus
           the
           Jesuit
           runs
           so
           much
           to
           ,
           to
           prove
           the
           Truth
           of
           many
           Reliques
           ,
           worshipped
           in
           the
           Church
           of
           Rome
           in
           many
           places
           at
           once
           .
           But
           that
           it
           is
           possible
           to
           exeeed
           in
           the
           Worship
           of
           true
           Reliques
           ,
           
           even
           Bellarmin
           confesseth
           ,
           who
           says
           ,
           that
           God
           took
           away
           the
           Body
           of
           Moses
           ,
           lest
           the
           People
           should
           give
           Divine
           Worship
           to
           it
           .
           And
           St.
           Jerom
           as
           hot
           as
           he
           was
           against
           Vig●antius
           ,
           yet
           he
           utterly
           denied
           giving
           any
           
           Adoration
           to
           the
           Reliques
           of
           Martyrs
           .
           It
           seems
           then
           it
           is
           very
           possible
           to
           exceed
           that
           way
           .
        
         
           2.
           
           The
           Question
           then
           is
           ,
           Whether
           those
           Acts
           of
           Worship
           which
           are
           allowed
           in
           the
           Church
           of
           Rome
           ,
           do
           not
           go
           beyond
           due
           Veneration
           ?
           For
           it
           is
           unreasonable
           to
           suppose
           those
           who
           give
           it
           ,
           to
           believe
           those
           Reliques
           to
           be
           Gods
           ;
           and
           therefore
           it
           must
           be
           such
           a
           Worship
           as
           is
           given
           to
           them
           ,
           supposing
           them
           to
           be
           only
           Reliques
           of
           such
           Persons
           .
           The
           Council
           of
           Trent
           decrees
           Honour
           and
           Veneration
           to
           be
           given
           to
           them
           ,
           but
           never
           determines
           what
           is
           due
           ,
           and
           what
           not
           :
           it
           forbids
           all
           Excesses
           in
           drinking
           and
           eating
           ,
           in
           the
           visiting
           of
           Reliques
           ;
           but
           not
           a
           word
           of
           Excesses
           in
           worshipping
           of
           them
           ,
           unless
           it
           be
           comprehended
           under
           the
           name
           of
           Superstition
           .
           But
           Superstition
           lies
           in
           something
           forbidden
           ,
           according
           to
           their
           notion
           of
           it
           :
           therefore
           ,
           if
           there
           be
           no
           Prohibition
           by
           the
           Church
           ,
           there
           can
           be
           no
           Superstition
           in
           the
           Worship
           of
           them
           .
           And
           if
           they
           had
           thought
           there
           had
           been
           any
           in
           the
           known
           Practices
           of
           the
           Church
           ,
           they
           would
           certainly
           have
           mentioned
           them
           ;
           and
           because
           they
           did
           not
           ,
           we
           ought
           in
           Reason
           to
           look
           on
           them
           as
           allowed
           .
           And
           yet
           not
           only
           Cassander
           complains
           of
           the
           great
           Superstition
           about
           them
           ;
           but
           even
           the
           Walenbergii
           lately
           confess
           ,
           that
           the
           
           Abuses
           therein
           ,
           have
           not
           only
           been
           offensive
           to
           us
           ,
           but
           to
           themselves
           too
           .
        
         
           But
           what
           saith
           our
           Representer
           to
           them
           ?
        
         
           
             He
             believes
             it
             damnable
             to
             think
             there
             's
             any
             Divinity
             in
             the
             Reliques
             of
             Saints
             ,
             or
             to
             adore
             them
             with
             Divine
             Honour
             .
          
           P.
           7.
           
           But
           what
           is
           this
           adoring
           them
           with
           Divine
           Honour
           ?
           A
           true
           Representer
           ought
           to
           have
           told
           
           us
           what
           he
           meant
           by
           it
           ,
           when
           the
           whole
           Controversy
           depends
           upon
           it
           .
           Is
           it
           only
           saying
           Mass
           to
           Reliques
           ,
           or
           believing
           them
           to
           be
           Gods
           ?
           Is
           there
           no
           giving
           Divine
           Honour
           by
           Prostration
           ,
           burning
           of
           Incense
           ,
           
             &
             c.
          
           ?
           Nothing
           in
           expecting
           help
           from
           them
           ?
           Yes
           ,
           
             if
             it
             be
             from
             any
             hidden
             Power
             of
             their
             own
             .
          
           But
           here
           is
           a
           very
           hard
           Question
           :
           If
           a
           Man
           doth
           not
           believe
           it
           to
           be
           an
           intrinsick
           Power
           in
           the
           Reliques
           ,
           may
           a
           Man
           safely
           go
           to
           them
           ,
           
             Opis
             impetrandae
             causà
          
           ,
           as
           the
           Council
           of
           Trent
           saith
           ,
           in
           hopes
           of
           Relief
           from
           them
           ?
           Is
           it
           not
           possible
           for
           the
           Devil
           to
           appear
           with
           
           Samuel's
           true
           Body
           ,
           and
           make
           use
           of
           the
           Relique
           of
           a
           Saint
           to
           a
           very
           bad
           end
           ?
           Then
           ,
           say
           I
           ,
           no
           Reliques
           can
           secure
           Men
           against
           the
           Imposture
           of
           Evil
           Spirits
           ,
           who
           ,
           by
           God's
           Permission
           ,
           may
           do
           strange
           things
           with
           the
           very
           Reliques
           of
           Saints
           .
        
         
           
             But
             God
             hath
             visibly
             worked
             by
             them
             ,
          
           saith
           our
           Author
           ,
           
             by
             making
             them
             Instruments
             of
             many
             Miracles
             ;
             and
             it
             is
             as
             easie
             for
             him
             to
             do
             it
             now
             .
          
           P.
           8
           ,
           9.
           
           This
           is
           the
           force
           of
           all
           he
           saith
           .
           To
           which
           I
           answer
           ,
           (
           1.
           )
           It
           is
           a
           very
           bold
           thing
           to
           call
           in
           God's
           Omnipotency
           ,
           where
           God
           himself
           hath
           never
           declared
           he
           will
           use
           his
           Power
           ;
           for
           it
           is
           under
           his
           own
           Command
           ,
           and
           not
           ours
           .
           But
           there
           is
           no
           Reason
           to
           deduce
           the
           Consequence
           of
           using
           it
           now
           ,
           because
           he
           hath
           done
           it
           formerly
           .
           And
           that
           they
           may
           not
           think
           this
           is
           cavilling
           in
           us
           ,
           I
           desire
           them
           
           to
           read
           Pere
           Annat's
           Answer
           to
           the
           Jansenists
           pretended
           Miracle
           at
           
             Port
             Royal
          
           ,
           viz.
           of
           the
           Cure
           wrought
           by
           one
           of
           our
           Saviour's
           Thorns
           .
           There
           he
           gives
           another
           account
           of
           such
           Miracles
           than
           would
           be
           taken
           from
           us
           .
           But
           where
           he
           saith
           ,
           
             It
             is
             as
             much
             for
             the
             Honour
             of
             God's
             Name
             to
             work
             such
             Miracles
             now
          
           ;
           their
           own
           Authors
           will
           tell
           him
           the
           contrary
           ;
           and
           that
           there
           is
           no
           such
           Reason
           now
           ,
           as
           in
           former
           times
           ,
           when
           Religion
           was
           to
           be
           confirmed
           by
           them
           ;
           and
           when
           Martyrs
           suffered
           upon
           the
           sole
           account
           of
           the
           Truth
           of
           it
           ;
           and
           therefore
           
           their
           Reputation
           had
           a
           great
           Influence
           upon
           converting
           the
           unbelieving
           World.
           (
           2.
           )
           Suppose
           it
           be
           granted
           ,
           yet
           it
           proves
           not
           any
           Religious
           Worship
           to
           be
           given
           to
           them
           .
           For
           I
           shall
           seriously
           ask
           an
           important
           Question
           :
           Whether
           they
           do
           really
           believe
           ,
           any
           greater
           Miracles
           have
           ever
           been
           done
           by
           Reliques
           ,
           than
           were
           done
           by
           the
           Brazen
           Serpent
           ?
           And
           yet
           ,
           altho
           that
           was
           set
           up
           by
           God's
           own
           Appointment
           ,
           when
           it
           began
           to
           be
           worshipped
           after
           an
           undue
           manner
           ,
           it
           was
           thought
           fit
           by
           Hezekiah
           to
           be
           broken
           in
           pieces
           .
           What
           now
           was
           the
           undue
           Worship
           they
           gave
           to
           it
           ?
           Did
           they
           believe
           the
           Serpent
           ,
           which
           could
           neither
           move
           nor
           understand
           ,
           was
           it self
           a
           God
           ?
           
             But
             they
             did
             burn
             Incense
             to
             it
             .
          
           And
           did
           that
           make
           a
           God
           of
           it
           ?
           Suppose
           Men
           burn
           Incense
           to
           Reliques
           ;
           What
           then
           ,
           are
           they
           made
           Gods
           presently
           ?
           Suppose
           they
           do
           not
           ,
           but
           place
           them
           upon
           Altars
           ,
           carry
           them
           in
           Procession
           ,
           fall
           down
           before
           them
           ,
           with
           intention
           to
           shew
           the
           Honour
           they
           do
           them
           ;
           are
           not
           these
           as
           much
           as
           burning
           a
           little
           Incense
           ,
           which
           could
           not
           signifie
           so
           much
           Honour
           as
           the
           other
           do
           ?
           and
           it
           is
           hard
           then
           to
           make
           the
           one
           unlawful
           ,
           and
           not
           the
           other
           .
        
      
       
         
           V.
           
             Of
             the
             Eucharist
          
           .
        
         
           THere
           are
           two
           material
           Points
           under
           this
           Head
           which
           are
           to
           be
           examined
           ,
           because
           he
           endeavours
           to
           set
           them
           off
           with
           all
           the
           advantage
           he
           can
           ,
           viz.
           Adoration
           of
           the
           Host
           ,
           and
           Transubstantiation
           .
        
         
           
             I.
             
               Of
               the
               Adoration
               of
               the
               Host.
               
            
          
           
             1.
             
             The
             Question
             is
             far
             enough
             from
             being
             ,
             Whether
             it
             be
             lawful
             to
             commit
             Idolatry
             ?
             as
             our
             Representer
             puts
             
             it
             .
             For
             the
             Misrepresenter
             saith
             ,
             
               That
               a
               Papist
               believes
               it
               lawful
               to
               commit
               Idolatry
               :
            
             and
             to
             clear
             this
             ,
             our
             Author
             gravely
             saith
             ,
             
               He
               believes
               it
               unlawful
               to
               commit
               Idolatry
               .
               Pag.
            
             9.
             
             As
             tho
             any
             Men
             ever
             owned
             it
             to
             be
             lawful
             :
             Which
             is
             ,
             as
             if
             the
             Question
             were
             ,
             Whether
             such
             a
             Man
             committed
             Adultery
             ,
             and
             he
             should
             think
             to
             clear
             himself
             by
             saying
             ,
             he
             believed
             it
             unlawful
             to
             commit
             Adultery
             .
          
           
             2.
             
             The
             Question
             is
             not
             ,
             Whether
             Christ
             may
             be
             lawfully
             adored
             by
             us
             in
             the
             Celebration
             of
             the
             Eucharist
             ;
             which
             we
             are
             so
             far
             from
             denying
             ,
             that
             our
             Church
             requires
             our
             receiving
             it
             in
             the
             posture
             of
             Adoration
             .
          
           
             3.
             
             The
             true
             Question
             is
             ,
             Whether
             the
             Body
             of
             Christ
             ,
             being
             supposed
             to
             be
             present
             in
             the
             Host
             by
             Transubstantiation
             ,
             be
             a
             sufficient
             ground
             to
             give
             the
             same
             Adoration
             to
             the
             Host
             ,
             which
             they
             would
             do
             to
             the
             Person
             of
             Christ
             ?
          
           
             And
             that
             this
             is
             the
             true
             state
             of
             the
             Question
             ,
             will
             appear
             by
             these
             things
             .
          
           
             1.
             
             The
             Council
             of
             Trent
             first
             defined
             Transubstantiation
             ,
             and
             from
             thence
             inferred
             
               Adoration
               of
               the
               Host
            
             ;
             as
             is
             most
             evident
             to
             any
             one
             that
             will
             read
             the
             fourth
             and
             fifth
             Decrees
             of
             the
             13th
             Session
             .
             
               Nullus
               itaque
               dubitandi
               locus
            
             ,
             &c.
             
               i.
               e.
            
             If
             Transubstantiation
             be
             true
             ,
             then
             Adoration
             follows
             .
             It
             's
             true
             ,
             the
             sixth
             Canon
             only
             speaks
             of
             
               Christ
               being
               there
               worshipped
            
             ;
             but
             that
             ought
             to
             be
             compared
             with
             the
             first
             ,
             second
             ,
             and
             fourth
             Canons
             ,
             where
             the
             Doctrine
             of
             Transubstantiation
             is
             fully
             set
             down
             ,
             as
             the
             Foundation
             of
             that
             Adoration
             .
          
           
             2.
             
             The
             Adoration
             is
             not
             fixed
             on
             the
             
               Person
               of
               Christ
               ,
               as
               separate
               from
               the
               Host
               ,
            
             but
             as
             making
             
               one
               Object
            
             of
             Worship
             together
             with
             it
             .
             And
             so
             the
             Council
             of
             Trent
             declares
             in
             the
             sixth
             Decree
             ;
             when
             it
             saith
             ,
             
               The
               Sacrament
               is
               never
               the
               less
               to
               be
               adored
               ,
               because
               it
               was
            
             
             
               instituted
               to
               be
               received
            
             .
             This
             cannot
             be
             otherwise
             understood
             ,
             than
             as
             relating
             to
             the
             Sacrament
             :
             and
             so
             that
             whatever
             it
             be
             ,
             must
             be
             granted
             to
             be
             the
             Object
             of
             Adoration
             .
             
               By
               the
               Sacrament
               ,
               saith
               Cardinal
               Pallavicini
               ,
               is
               understood
               the
               Object
               made
               up
               of
               the
               Body
               of
               Christ
               ,
               and
               the
               Accidents
               .
            
             The
             Worship
             then
             
             being
             confessed
             to
             be
             Adoration
             ,
             which
             is
             due
             to
             God
             alone
             ,
             and
             that
             Adoration
             directed
             to
             the
             Sacrament
             as
             its
             proper
             Object
             ;
             the
             Question
             now
             is
             ,
             Whether
             such
             a
             Supposition
             in
             the
             Sacrament
             ,
             doth
             justify
             that
             Adoration
             ?
          
           
             Our
             Author
             saith
             ,
             
               He
               accounteth
               it
               most
               damnable
               to
               worship
               or
               adore
               any
               Breaden
               God
               ,
               or
               to
               give
               Divine
               Honour
               to
               any
               Elements
               of
               Bread
               and
               Wine
               ,
            
             p.
             9.
             
          
           
             Then
             ,
             I
             say
             ,
             by
             his
             own
             confession
             ,
             if
             it
             be
             only
             Bread
             ,
             he
             commits
             Idolatry
             ;
             for
             the
             Adoration
             he
             cannot
             deny
             .
             But
             our
             Representer
             loves
             ambiguous
             Expressions
             ,
             which
             to
             the
             People
             sound
             very
             well
             ,
             but
             have
             no
             sincere
             meaning
             :
             for
             what
             is
             it
             he
             understands
             by
             his
             
               Breaden
               God
            
             ?
             If
             it
             be
             that
             he
             worships
             a
             God
             which
             himself
             supposes
             to
             be
             nothing
             but
             Bread
             ,
             we
             do
             not
             charge
             him
             with
             it
             ;
             but
             if
             it
             be
             what
             we
             believe
             it
             to
             be
             ,
             the
             Substance
             of
             Bread
             ,
             but
             himself
             believes
             to
             be
             turned
             into
             the
             Body
             of
             Christ
             ,
             then
             he
             cannot
             deny
             his
             Adoration
             to
             be
             given
             to
             it
             .
          
           
             All
             that
             can
             excuse
             them
             is
             ,
             the
             Supposition
             ;
             and
             whether
             that
             will
             or
             not
             ,
             is
             now
             to
             be
             consider'd
             .
          
           
             1.
             
             If
             it
             be
             not
             true
             ,
             themselves
             grant
             it
             to
             be
             Idolatry
             .
             The
             Testimonies
             of
             Bishop
             Fisher
             ,
             and
             Costerus
             ,
             
             are
             so
             well
             known
             to
             the
             purpose
             ,
             that
             I
             shall
             not
             repeat
             them
             .
             And
             Catharinus
             ,
             a
             Divine
             of
             Note
             in
             the
             Council
             of
             Trent
             ,
             confesses
             it
             is
             Idolatry
             to
             worship
             an
             unconsecrated
             Host
             ,
             altho
             the
             Person
             ,
             through
             a
             Mistake
             ,
             believes
             it
             Consecrated
             .
             And
             he
             quotes
             
             St.
             Thomas
             and
             Paludanus
             for
             his
             Opinion
             ;
             and
             gives
             
             this
             Reason
             for
             it
             ;
             because
             Christ
             is
             not
             worshipped
             simply
             in
             the
             Sacrament
             ,
             but
             as
             he
             is
             under
             the
             Species
             ;
             and
             therefore
             if
             he
             be
             not
             so
             present
             ,
             a
             Creature
             hath
             Divine
             Worship
             given
             it
             .
             As
             those
             were
             guilty
             of
             Idolatry
             ,
             who
             worshipped
             any
             Creatures
             of
             old
             ,
             supposing
             God
             to
             be
             there
             ,
             as
             that
             he
             was
             the
             Soul
             of
             the
             World.
             They
             were
             not
             excused
             ,
             saith
             he
             ,
             that
             they
             thought
             they
             worshipped
             but
             one
             God
             ;
             because
             they
             worshipped
             him
             as
             present
             in
             such
             a
             manner
             ,
             as
             he
             was
             not
             .
             And
             this
             Book
             of
             his
             ,
             he
             saith
             ,
             in
             the
             
             Review
             of
             it
             ,
             was
             seen
             and
             approved
             by
             the
             Pope's
             Order
             ,
             by
             their
             Divines
             at
             Paris
             .
          
           
             2.
             
             If
             
               the
               Bread
               were
               taken
               to
               be
               God
               ,
            
             our
             Author
             doth
             not
             deny
             it
             would
             be
             Idolatry
             ,
             for
             that
             were
             to
             worship
             a
             breaden
             God.
             Yet
             here
             would
             be
             a
             Mistake
             ,
             and
             a
             gross
             one
             ;
             yet
             the
             Mistake
             would
             not
             excuse
             the
             Persons
             committing
             it
             from
             most
             damnable
             Idolatry
             ,
             as
             he
             confesses
             :
             Why
             then
             should
             the
             other
             Mistake
             excuse
             them
             ,
             when
             they
             suppose
             the
             Substance
             of
             the
             Bread
             not
             to
             be
             there
             ,
             but
             the
             Body
             of
             Christ
             to
             be
             under
             the
             Species
             ?
             Yes
             ,
             say
             they
             ,
             
               then
               no
               Creature
               is
               supposed
               to
               be
               the
               Object
               of
               Worship
               .
            
             But
             when
             the
             Bread
             is
             supposed
             to
             be
             God
             ,
             it
             must
             be
             supposed
             not
             to
             be
             a
             Creature
             .
             There
             is
             no
             Answer
             to
             be
             given
             in
             this
             Case
             ,
             but
             that
             the
             Bread
             really
             is
             a
             Creature
             ,
             whatsoever
             they
             imagined
             ;
             and
             if
             this
             Mistake
             did
             not
             excuse
             ,
             neither
             can
             the
             other
             .
          
        
         
           
             2.
             
             
               Of
               Transubstantiation
            
             .
          
           
             Three
             Things
             our
             Author
             goes
             upon
             ,
             with
             respect
             to
             this
             .
          
           
             1.
             
             He
             supposes
             Christ's
             words
             to
             be
             clear
             for
             it
             .
          
           
           
             2.
             
             He
             shews
             the
             possibility
             of
             it
             ,
             from
             God's
             Omnipotency
             .
             
          
           
             3.
             
             He
             argues
             against
             the
             Testimony
             or
             Evidence
             of
             Sense
             or
             Reason
             in
             this
             Case
             ,
             from
             some
             parallel
             Instances
             ,
             as
             he
             thinks
             .
          
           
             1.
             
             
               He
               believes
               Jesus
               Christ
               made
               his
               words
               good
               ,
               pronounced
               at
               his
               last
               Supper
               ,
               really
               giving
               his
               Body
               and
               Blood
               to
               his
               Apostles
               ;
               the
               Substance
               of
               Bread
               and
               Wine
               being
               ,
               by
               his
               powerful
               words
               ,
               changed
               into
               his
               own
               Body
               and
               Blood
               ;
               the
               Species
               only
               ,
               or
               Accidents
               of
               the
               Bread
               and
               Wine
               ,
               remaining
               as
               before
               .
               The
               same
               he
               believes
               of
               the
               Eucharist
               consecrated
               now
               by
               Priests
               .
            
          
           
             This
             is
             a
             very
             easy
             way
             ,
             of
             taking
             it
             for
             granted
             that
             the
             words
             are
             clear
             for
             Transubstantiation
             .
             And
             from
             no
             better
             Ground
             ,
             to
             fly
             to
             God's
             Omnipotency
             to
             make
             it
             good
             ,
             is
             as
             if
             one
             should
             suppose
             Christ
             really
             to
             be
             turned
             into
             a
             Rock
             ,
             a
             Vine
             ,
             a
             Door
             ;
             because
             the
             words
             are
             every
             jot
             as
             clear
             ,
             and
             then
             call
             in
             God's
             Omnipotency
             ,
             which
             is
             as
             effectual
             to
             make
             them
             good
             .
             I
             confess
             ,
             these
             words
             are
             so
             far
             from
             being
             clear
             to
             me
             for
             Transubstantiation
             ,
             that
             if
             I
             had
             never
             heard
             of
             it
             ,
             I
             should
             never
             have
             thought
             of
             it
             ,
             from
             these
             or
             any
             other
             words
             of
             Scripture
             ,
             
               i.
               e.
            
             not
             barely
             considering
             the
             sound
             of
             words
             ,
             but
             the
             Eastern
             Idioms
             of
             speaking
             ;
             the
             Circumstances
             of
             our
             Saviour's
             real
             Body
             at
             that
             time
             when
             he
             spake
             them
             ;
             the
             uncouth
             way
             of
             feeding
             on
             Christ's
             real
             Body
             ,
             without
             any
             Objection
             made
             against
             it
             by
             his
             Disciples
             .
             The
             Key
             our
             Saviour
             elsewhere
             gives
             for
             understanding
             the
             manner
             of
             eating
             his
             Flesh
             ;
             and
             withal
             ,
             if
             these
             words
             be
             literally
             and
             strictly
             understood
             ,
             they
             must
             make
             the
             Substance
             of
             Bread
             to
             be
             Christ's
             Body
             ;
             for
             that
             is
             unavoidably
             the
             literal
             sense
             of
             the
             words
             .
             For
             can
             any
             Men
             take
             This
             to
             be
             any
             
             thing
             but
             this
             Bread
             ,
             who
             attend
             to
             the
             common
             sense
             and
             meaning
             of
             Words
             ,
             and
             the
             strict
             Rules
             of
             Interpretation
             ?
             Yet
             this
             sense
             will
             by
             no
             means
             be
             allow'd
             ;
             for
             then
             all
             that
             can
             be
             infer'd
             from
             these
             words
             is
             ,
             that
             when
             Christ
             spake
             these
             words
             ,
             
               The
               Bread
               was
               his
               Body
            
             .
             But
             either
             Christ
             meant
             the
             Bread
             by
             This
             ,
             or
             he
             did
             not
             ;
             if
             he
             did
             ,
             the
             former
             Proposition
             is
             unavoidable
             in
             the
             literal
             Sense
             :
             if
             he
             did
             not
             ,
             then
             by
             virtue
             of
             these
             words
             ,
             the
             Bread
             could
             never
             be
             turned
             into
             the
             Body
             of
             Christ.
             For
             that
             only
             could
             be
             made
             the
             Body
             of
             Christ
             which
             was
             meant
             ,
             when
             Christ
             said
             ,
             
               This
               is
               my
               Body
            
             .
             This
             seems
             to
             me
             to
             be
             as
             plain
             and
             convincing
             as
             any
             Demonstration
             in
             Euclid
             .
             Which
             hath
             often
             made
             me
             wonder
             at
             those
             who
             talk
             so
             confidently
             of
             the
             plain
             Letter
             of
             Scripture
             ,
             being
             for
             this
             Doctrine
             of
             Transubstantiation
             .
             But
             several
             Divines
             of
             the
             Church
             of
             Rome
             ,
             understood
             themselves
             better
             ,
             and
             have
             confessed
             ,
             That
             this
             Doctrine
             could
             not
             be
             drawn
             out
             of
             the
             literal
             sense
             of
             these
             words
             ;
             as
             it
             were
             easy
             to
             shew
             ,
             if
             it
             had
             not
             been
             lately
             done
             already
             .
             It
             is
             enough
             here
             to
             observe
             ,
             that
             Vasquez
             confesseth
             
             it
             of
             
               Scotus
               ,
               Durandus
               ,
               Paludanus
               ,
               Ockam
               ,
               Cameracensis
            
             ;
             and
             himself
             yields
             that
             they
             do
             not
             ,
             and
             cannot
             signify
             expresly
             the
             Change
             of
             the
             Bread
             and
             Wine
             into
             the
             Body
             of
             Christ.
             For
             how
             can
             ,
             
               This
               is
               my
               Body
            
             ,
             literally
             signify
             ,
             this
             is
             changed
             into
             my
             Body
             ?
             If
             that
             Proposition
             were
             literally
             true
             ,
             
               This
               is
               my
               Body
            
             ,
             it
             overthrows
             the
             change
             ;
             For
             how
             can
             a
             thing
             be
             changed
             into
             that
             which
             it
             is
             already
             ?
          
           
             2.
             
             
               He
               believes
               Christ
               being
               equal
               to
               his
               Father
               in
               Truth
               and
               Omnipotency
               ,
               can
               make
               his
               Words
               good
               .
            
             We
             do
             not
             in
             the
             least
             dispute
             Christ's
             Omnipotency
             ,
             but
             we
             may
             their
             familiar
             way
             of
             making
             use
             of
             it
             to
             help
             them
             out
             ,
             when
             Sense
             and
             Reason
             fail
             them
             .
             And
             therefore
             Cajetan
             well
             said
             ;
             
               We
               ought
               not
               to
               dispute
               
               
               about
               God's
               Absolute
               Power
               in
               the
               Doctrine
               of
               the
               Sacraments
               ,
               being
               things
               of
               such
               constant
               use
               ;
               and
               that
               it
               is
               a
               foolish
               thing
               to
               attribute
               to
               the
               Sacrament
               all
               that
               God
               can
               do
               .
            
          
           
             But
             we
             must
             consider
             what
             he
             saith
             against
             
               Sense
               and
               Reason
               .
               For
               the
               believing
               this
               Mystery
               ,
               he
               does
               not
               at
               all
               think
               it
               meet
               for
               any
               Christian
               to
               appeal
               from
               Christ's
               Words
               ,
               to
               his
               own
               Senses
               or
               Reason
               ,
               for
               the
               examining
               the
               Truth
               of
               what
               he
               hath
               said
               ,
               but
               rather
               to
               submit
               his
               Senses
               and
               Reason
               to
               Christ's
               Words
               in
               the
               obsequiousness
               of
               Faith.
            
             What!
             whether
             we
             know
             this
             to
             be
             the
             meaning
             of
             Christ's
             Words
             ,
             or
             not
             ?
             And
             thus
             we
             shall
             be
             bound
             to
             submit
             to
             every
             absurd
             Interpretation
             of
             Scripture
             ,
             because
             we
             must
             not
             use
             our
             Senses
             or
             Reason
             for
             examining
             the
             Truth
             of
             what
             is
             said
             there
             .
             Can
             any
             thing
             be
             plainer
             said
             in
             Scripture
             ,
             than
             that
             God
             hath
             Eyes
             ,
             and
             Ears
             ,
             and
             Hands
             ?
             Must
             now
             every
             Man
             yield
             to
             this
             in
             the
             obsequiousness
             of
             Faith
             ,
             without
             examining
             it
             by
             Principles
             of
             Common
             Reason
             ?
             And
             we
             think
             we
             are
             therefore
             bound
             to
             put
             another
             Sense
             upon
             those
             Expressions
             ,
             because
             they
             imply
             a
             Repugnancy
             to
             the
             Divine
             Perfections
             .
             Why
             not
             then
             where
             something
             is
             implied
             which
             is
             repugnant
             to
             the
             Nature
             of
             Christ's
             Body
             ,
             as
             well
             as
             to
             our
             Senses
             ?
             But
             the
             Question
             about
             judging
             in
             this
             Matter
             by
             our
             Senses
             ,
             is
             not
             ,
             as
             our
             Author
             is
             willing
             to
             suppose
             ,
             viz.
             Whether
             our
             Senses
             are
             to
             be
             believed
             ,
             against
             a
             clear
             and
             express
             Divine
             Revelation
             ;
             but
             whether
             the
             Judgment
             of
             our
             Senses
             and
             Reason
             is
             not
             to
             be
             made
             use
             of
             for
             finding
             out
             the
             true
             sense
             of
             this
             Revelation
             ?
             And
             we
             think
             there
             is
             great
             reason
             for
             it
             .
          
           
             (
             1.
             )
             Because
             we
             have
             no
             more
             certain
             way
             of
             judging
             the
             Substance
             of
             a
             Body
             ,
             than
             by
             our
             Senses
             .
             We
             do
             not
             say
             our
             Senses
             go
             beyond
             the
             Accidents
             ;
             but
             we
             say
             ,
             our
             Senses
             ,
             by
             those
             Accidents
             ,
             do
             assure
             us
             of
             the
             
             bodily
             Substance
             ,
             or
             else
             it
             were
             impossible
             for
             us
             to
             know
             there
             is
             any
             such
             thing
             in
             the
             World.
             
          
           
             (
             2.
             )
             Because
             Christ
             did
             himself
             appeal
             to
             the
             judgment
             of
             his
             Disciples
             Senses
             concerning
             the
             Truth
             of
             his
             own
             Body
             after
             the
             Resurrection
             ;
             
               Behold
               my
               Hands
               and
               my
               Feet
               ,
               that
               it
               is
               I
               my self
               :
               handle
               and
               see
               ,
               for
               a
            
             
             
               Spirit
               hath
               not
               Flesh
               and
               Bones
               as
               ye
               see
               me
               have
               .
            
             Now
             we
             think
             we
             have
             Reason
             to
             allow
             the
             same
             Criterion
             which
             Christ
             himself
             did
             about
             the
             very
             same
             Body
             .
             Unless
             he
             had
             then
             told
             his
             Disciples
             ,
             that
             there
             was
             to
             be
             
               another
               supernatural
               manner
               of
               Existence
            
             of
             the
             same
             Body
             ,
             concerning
             which
             their
             Senses
             were
             not
             to
             be
             Judges
             .
          
           
             (
             3.
             )
             Some
             of
             the
             most
             important
             Articles
             of
             the
             Christian
             Faith
             do
             suppose
             the
             Judgment
             of
             our
             Senses
             to
             be
             true
             .
             As
             about
             the
             Truth
             of
             Christ's
             Body
             ;
             whether
             he
             had
             really
             a
             Body
             ,
             or
             only
             the
             outward
             Accidents
             and
             Appearance
             of
             a
             Body
             :
             if
             he
             had
             not
             ,
             he
             did
             not
             really
             suffer
             upon
             the
             Cross
             ,
             and
             so
             the
             Sacrifice
             of
             Propitiation
             there
             offered
             up
             to
             the
             Father
             for
             the
             Sins
             of
             Mankind
             is
             lost
             .
             There
             was
             a
             great
             Controversy
             in
             St.
             
             John's
             Time
             ,
             and
             afterwards
             ,
             Whether
             Christ
             had
             any
             real
             Body
             ?
             Those
             who
             denied
             it
             ,
             brought
             Revelation
             for
             it
             ;
             those
             who
             asserted
             it
             ,
             proved
             it
             by
             their
             Senses
             ,
             as
             S.
             John
             himself
             ,
             
               That
               which
               we
               have
               seen
               ,
               and
               heard
               ,
               and
               our
               hands
               have
               handled
               ;
               &c.
               
            
             
             He
             doth
             not
             tell
             Men
             ,
             they
             must
             submit
             their
             Sense
             and
             Reason
             to
             the
             pretence
             of
             Revelation
             ;
             but
             they
             ought
             to
             adhere
             to
             the
             Judgment
             of
             their
             Senses
             concerning
             the
             Reality
             of
             Christ's
             Body
             .
             Since
             therefore
             Christ
             himself
             appealed
             to
             it
             ,
             the
             Apostles
             made
             use
             of
             it
             ,
             without
             any
             Caution
             or
             Limitation
             ,
             we
             have
             great
             reason
             to
             rely
             still
             on
             the
             Judgment
             of
             our
             Senses
             concerning
             the
             same
             Object
             ,
             viz.
             the
             Body
             of
             Christ.
             
          
           
             3.
             
             But
             we
             must
             now
             consider
             his
             Instances
             to
             overthrow
             
             the
             Judgment
             of
             our
             Senses
             and
             Reason
             in
             this
             Point
             .
          
           
             1.
             
             
               He
               believes
               Christ
               to
               be
               God
               ,
               though
               to
               Senses
               he
               seemed
               nothing
               but
               Man.
            
             Do
             we
             ever
             pretend
             to
             judg
             of
             Christ's
             Divinity
             by
             our
             Senses
             ?
             How
             then
             can
             this
             be
             pertinent
             ,
             when
             our
             only
             Dispute
             is
             about
             judging
             his
             Body
             ,
             and
             the
             Substance
             of
             Bread
             and
             Wine
             by
             them
             ?
             And
             yet
             the
             Senses
             were
             of
             great
             use
             as
             to
             the
             proof
             of
             his
             Divinity
             by
             the
             Miracles
             which
             he
             wrought
             ?
             which
             if
             they
             had
             been
             like
             the
             pretended
             Miracles
             in
             Transubstantiation
             ,
             could
             have
             convinced
             no
             Man
             ,
             because
             they
             could
             never
             see
             them
             .
          
           
             2.
             
             
               He
               believes
               the
               Holy
               Ghost
               descended
               on
               our
               Saviour
               ,
               though
               Senses
               or
               Reason
               could
               discover
               it
               to
               be
               nothing
               but
               a
               Dove
               .
            
             If
             there
             were
             no
             reason
             to
             judg
             otherwise
             ,
             the
             Judgment
             of
             Sense
             were
             to
             be
             followed
             :
             but
             since
             the
             Scripture
             declares
             it
             was
             the
             Holy
             Ghost
             descending
             as
             a
             Dove
             ,
             we
             have
             no
             reason
             to
             question
             that
             Revelation
             .
             For
             we
             do
             not
             pretend
             that
             our
             Senses
             are
             so
             far
             Judges
             of
             Divine
             Appearances
             ,
             as
             to
             exclude
             the
             possibility
             of
             God's
             assuming
             the
             shape
             and
             figure
             of
             his
             Creature
             when
             he
             pleases
             ,
             by
             moulding
             the
             substance
             of
             a
             real
             Body
             into
             such
             a
             Representation
             .
             Thus
             we
             do
             not
             deny
             the
             possibility
             of
             an
             appearance
             of
             the
             Holy
             Ghost
             under
             Bread
             and
             Wine
             ,
             if
             God
             thought
             fit
             ,
             any
             more
             than
             under
             a
             Dove
             ;
             and
             in
             this
             Case
             we
             do
             not
             pretend
             that
             our
             Senses
             can
             exclude
             the
             presence
             of
             a
             Spirit
             under
             the
             Elements
             ;
             but
             that
             is
             very
             different
             from
             the
             present
             Case
             ,
             for
             here
             the
             Substance
             is
             supposed
             to
             be
             gone
             ,
             and
             nothing
             but
             Accidents
             remaining
             ;
             and
             no
             spiritual
             Presence
             of
             Christ
             is
             denied
             ,
             but
             that
             of
             his
             Body
             ,
             the
             very
             same
             Body
             which
             suffered
             on
             the
             Cross.
             
          
           
             3.
             
             
               He
               believes
               the
               Man
               who
               appeared
               to
            
             Joshua
             ,
             (
             ch
             .
             5.
             13.
             
             )
             ;
             
               and
               the
               three
               Men
               to
            
             Abraham
             ,
             
               (
               Gen.
            
             18.
             )
             
             
               were
               really
               and
               substantially
               no
               Men
               ,
               notwithstanding
               all
               the
               Information
               and
               Evidence
               of
               Sense
               to
               the
               contrary
               ,
               from
               their
               Colour
               ,
               Features
               ,
               Proportion
               ,
               Talking
               ,
               Eating
               ,
               and
               many
               others
               .
            
             And
             what
             follows
             from
             hence
             ,
             but
             that
             Spiritual
             Invisible
             Substances
             may
             be
             under
             the
             appearance
             of
             Bodies
             ,
             and
             that
             our
             Senses
             cannot
             be
             Judges
             of
             them
             ?
             Which
             is
             not
             our
             Question
             ,
             but
             ,
             Whether
             Bodies
             can
             be
             so
             present
             after
             the
             manner
             of
             Spirits
             ,
             as
             to
             lose
             all
             the
             natural
             Properties
             of
             Bodies
             ?
             and
             whether
             a
             Material
             Substance
             can
             be
             lost
             ,
             under
             all
             the
             Accidents
             proper
             to
             it
             ,
             so
             as
             our
             Senses
             cannot
             be
             proper
             Judges
             of
             one
             by
             the
             other
             ?
          
           
             But
             our
             Author
             seems
             to
             grant
             this
             ,
             in
             a
             natural
             way
             of
             the
             Existence
             of
             a
             Body
             :
             but
             he
             saith
             ,
             
               Christ
               gives
               to
               his
               Body
               a
               supernatural
               manner
               of
               Existence
               ,
               by
               which
               being
               left
               without
               extension
               of
               Parts
               ,
               and
               rendred
               independent
               of
               Place
               ,
               it
               may
               be
               one
               and
               the
               same
               in
               many
               Places
               at
               once
               ,
               and
               whole
               in
               every
               part
               of
               the
               Symbols
               ,
               and
               not
               obnoxious
               to
               any
               corporeal
               contingencies
               .
            
          
           
             This
             is
             to
             me
             a
             Mystery
             beyond
             all
             comprehension
             by
             Sense
             or
             Reason
             ;
             and
             there
             is
             certainly
             a
             great
             difference
             between
             governing
             our
             Understandings
             ,
             and
             giving
             them
             up
             ,
             as
             we
             must
             do
             if
             this
             Doctrine
             hold
             good
             ;
             for
             it
             overthrows
             any
             fixed
             Principles
             of
             Reason
             in
             Mankind
             concerning
             the
             Nature
             and
             Properties
             of
             Bodies
             .
          
           
             For
             ,
             1.
             
             We
             must
             still
             suppose
             the
             Body
             of
             Christ
             to
             be
             the
             very
             same
             individual
             Body
             which
             suffered
             upon
             the
             Cross
             ;
             but
             if
             it
             have
             no
             extension
             of
             Parts
             ,
             and
             be
             reckoned
             independent
             upon
             Place
             ,
             it
             ceaseth
             to
             be
             a
             Body
             .
             It
             is
             granted
             ,
             that
             after
             a
             natural
             way
             of
             Existence
             ,
             a
             Body
             cannot
             be
             in
             more
             Places
             than
             one
             ;
             but
             let
             the
             way
             of
             Existence
             be
             what
             it
             will
             ,
             if
             it
             be
             a
             Body
             ,
             it
             must
             be
             finite
             ;
             if
             finite
             ,
             it
             must
             be
             limited
             and
             circumscribed
             ;
             if
             it
             be
             circumscribed
             within
             one
             place
             ,
             
             it
             cannot
             be
             in
             more
             places
             ,
             for
             that
             is
             to
             make
             it
             circumscribed
             ,
             and
             not
             circumscribed
             ;
             undivided
             from
             it self
             ,
             and
             divided
             from
             it self
             at
             the
             same
             time
             .
             Which
             is
             a
             manifest
             Contradiction
             ,
             which
             doth
             not
             depend
             only
             on
             Quantity
             or
             Extension
             ,
             but
             upon
             the
             essential
             Unity
             of
             a
             Body
             .
          
           
             2.
             
             If
             it
             be
             possible
             for
             a
             Body
             to
             be
             in
             several
             Places
             by
             a
             Supernatural
             Existence
             ;
             why
             may
             not
             the
             same
             Body
             be
             in
             several
             Places
             by
             a
             Natural
             Existence
             ?
             Is
             it
             not
             because
             Extension
             and
             Circumscription
             are
             so
             necessary
             to
             it
             ,
             that
             in
             a
             natural
             Way
             it
             can
             be
             but
             in
             one
             Place
             .
             Then
             it
             follows
             that
             these
             are
             essential
             Properties
             of
             Bodies
             ;
             so
             that
             no
             true
             Body
             can
             be
             conceived
             without
             them
             .
          
           
             3.
             
             This
             Supernatural
             Existence
             doth
             not
             hinder
             the
             Body's
             being
             individually
             present
             in
             on
             Place
             :
             My
             meaning
             is
             this
             ;
             A
             Priest
             Consecrates
             an
             Host
             at
             London
             ,
             and
             another
             at
             York
             ;
             is
             the
             Body
             of
             Christ
             at
             London
             ,
             so
             present
             there
             by
             virtue
             of
             Consecration
             ,
             as
             to
             be
             present
             at
             York
             too
             ,
             by
             this
             Supernatural
             Existence
             :
             What
             then
             doth
             the
             Consecration
             at
             York
             produce
             ?
             If
             it
             be
             not
             ,
             then
             its
             Presence
             is
             limited
             to
             the
             Host
             ,
             where
             the
             Consecration
             is
             made
             ;
             and
             if
             it
             be
             so
             limited
             ,
             then
             this
             supernatural
             Existence
             cannot
             take
             off
             its
             Relation
             to
             Place
             .
          
           
             4.
             
             The
             same
             Body
             would
             be
             liable
             to
             the
             greatest
             Contradictions
             imaginable
             :
             For
             the
             same
             Body
             after
             this
             supernatural
             way
             of
             Existence
             ,
             may
             not
             only
             be
             above
             and
             below
             ,
             within
             and
             without
             ,
             near
             and
             far
             off
             from
             it self
             :
             but
             it
             may
             be
             hot
             and
             cold
             ,
             dead
             and
             alive
             ;
             yea
             ,
             in
             Heaven
             and
             Hell
             at
             once
             .
          
           
             5.
             
             What
             is
             it
             that
             makes
             it
             still
             a
             Body
             after
             this
             supernatural
             way
             of
             Existence
             ,
             &c.
             if
             it
             lose
             extension
             and
             dependency
             on
             Place
             ?
             If
             it
             be
             only
             an
             aptitude
             to
             extension
             ,
             when
             that
             supernatural
             Existence
             is
             taken
             off
             ,
             then
             it
             must
             either
             be
             without
             Quantity
             ,
             or
             with
             
             it
             .
             If
             it
             be
             without
             quantity
             ,
             how
             can
             it
             be
             a
             Body
             ?
             If
             with
             quantity
             ,
             how
             is
             it
             possible
             to
             be
             without
             Extension
             ?
          
           
             6.
             
             This
             confounds
             all
             the
             differencs
             of
             Greater
             and
             Less
             ,
             as
             well
             as
             of
             Distance
             and
             Nearness
             .
             For
             upon
             this
             Supposition
             ,
             a
             thing
             really
             greater
             may
             be
             contained
             within
             a
             less
             :
             for
             the
             whole
             Original
             Body
             of
             Christ
             ,
             with
             all
             its
             Parts
             ,
             may
             be
             brought
             within
             the
             compass
             of
             a
             Waser
             ;
             and
             the
             whole
             be
             in
             every
             part
             without
             any
             distance
             between
             Head
             and
             Feet
             .
          
           
             7.
             
             This
             makes
             Christ
             to
             have
             but
             one
             Body
             ,
             and
             yet
             to
             have
             as
             many
             Bodies
             as
             there
             are
             consecrated
             Hosts
             .
             No
             ,
             saith
             our
             Author
             ,
             
               This
               supernatural
               manner
               of
               Existence
               is
               without
               danger
               of
               multiplying
               his
               Body
               ,
               or
               making
               as
               many
               Christs
               as
               Altars
               .
            
             P.
             11.
             
             But
             how
             this
             can
             be
             ,
             is
             past
             all
             human
             Understanding
             :
             For
             every
             Consecration
             hath
             its
             Effect
             ,
             which
             is
             supposed
             to
             be
             the
             Conversion
             of
             the
             Substance
             of
             the
             Bread
             into
             the
             Body
             of
             Christ.
             Now
             ,
             when
             a
             Priest
             at
             London
             converts
             the
             Bread
             into
             the
             Body
             of
             Christ
             there
             ,
             he
             doth
             it
             not
             into
             the
             Body
             of
             Christ
             at
             York
             ,
             but
             the
             Priest
             there
             doth
             it
             ;
             therefore
             the
             Body
             of
             Christ
             at
             London
             ,
             is
             different
             from
             that
             at
             York
             ;
             or
             else
             the
             Conversion
             at
             London
             would
             be
             into
             the
             Body
             ,
             as
             at
             York
             .
             But
             if
             not
             ,
             what
             is
             the
             substantial
             Term
             of
             this
             substantial
             Change
             ,
             where
             nothing
             but
             an
             accidental
             Mode
             doth
             follow
             ?
             If
             there
             be
             any
             such
             Term
             ,
             whether
             that
             must
             not
             be
             a
             Production
             of
             something
             which
             was
             not
             before
             ;
             and
             if
             it
             be
             so
             ,
             Christ
             must
             have
             as
             many
             new
             Bodies
             ,
             as
             there
             are
             Consecrations
             .
          
           
             8.
             
             This
             makes
             that
             which
             hath
             no
             particular
             Subsistence
             of
             its
             own
             ,
             to
             be
             the
             Subject
             of
             a
             substantial
             Change
             ;
             for
             this
             is
             the
             condition
             of
             Christ's
             Body
             ,
             whatever
             its
             manner
             of
             Existence
             be
             ,
             after
             the
             Hypostatical
             Union
             to
             the
             Divine
             Nature
             .
             For
             ,
             when
             Bellarmin
             ,
             
             Petavius
             ,
             and
             others
             of
             their
             greatest
             Divines
             ,
             
             undertake
             ,
             against
             Nestorius
             ,
             to
             explain
             the
             Hypostatical
             Union
             ,
             they
             tell
             us
             it
             consists
             in
             this
             ,
             that
             the
             Human
             Nature
             loseth
             its
             proper
             Subsistence
             ,
             and
             is
             assumed
             into
             the
             Subsistence
             of
             the
             Divine
             Nature
             .
             From
             whence
             I
             infer
             ,
             That
             the
             Body
             of
             Christ
             ,
             having
             no
             proper
             Subsistence
             of
             its
             own
             ,
             there
             can
             be
             no
             substantial
             Change
             into
             that
             which
             hath
             no
             proper
             Subsistence
             ,
             but
             into
             that
             which
             hath
             ;
             and
             consequently
             the
             Change
             must
             be
             into
             the
             Divine
             Nature
             principally
             ;
             from
             whence
             it
             will
             follow
             ,
             the
             Elements
             losing
             their
             Subsistence
             ,
             upon
             Consecration
             the
             Divinity
             must
             be
             united
             hypostatically
             to
             them
             ,
             as
             to
             the
             Human
             Nature
             ;
             and
             so
             there
             will
             be
             as
             many
             Hypostatical
             Unions
             ,
             as
             there
             are
             Consecrations
             .
             And
             so
             this
             Doctrine
             not
             only
             confounds
             Sense
             and
             Reason
             ,
             but
             the
             Mysteries
             of
             Christ's
             Incarnation
             too
             :
             Which
             I
             think
             is
             sufficient
             for
             this
             Head.
             
          
        
      
       
         
           VI.
           
             Of
             Merits
             and
             Good
             Works
          
           .
        
         
           FOR
           the
           true
           stating
           this
           Controversy
           ,
           we
           are
           to
           observe
           ;
        
         
           1.
           
           That
           we
           do
           not
           charge
           those
           of
           the
           Church
           of
           
             Rome
             ,
             That
             they
             believe
             Christ's
             Death
             and
             Passion
             to
             be
             ineffectual
             and
             insignificant
             ,
             and
             that
             they
             have
             no
             dependence
             on
             the
             Merits
             of
             his
             Sufferings
             ,
             or
             the
             Mercy
             of
             God
             for
             attaining
             Salvation
             ;
             but
             that
             they
             are
             to
             be
             saved
             only
             by
             their
             own
             Merits
             and
             Good
             Works
          
           ;
           as
           the
           Misrepresenter
           saith
           ,
           Pag.
           12.
           
        
         
           2.
           
           We
           do
           not
           charge
           them
           with
           denying
           the
           
             necessity
             of
             Divine
             Grace
             in
             order
             to
             Merit
             ;
             or
             with
             asserting
             that
             they
             can
             merit
             independently
             thereupon
             .
          
        
         
           3.
           
           We
           do
           by
           no
           means
           dispute
           about
           the
           
             Necessity
             of
          
           
           
             Good
             Works
          
           ,
           in
           order
           to
           the
           Reward
           of
           another
           Life
           ;
           or
           assert
           that
           Christ's
           Merits
           will
           save
           Men
           without
           
             working
             out
             their
             own
             Salvation
          
           ;
           but
           do
           firmly
           believe
           ,
           that
           
             God
             will
             judg
             Men
             according
             to
             their
             Works
             .
          
        
         
           The
           Question
           then
           is
           ,
           
             Whether
             the
             Good
             Works
             of
             a
             just
             Man
             ,
          
           as
           our
           Author
           expresses
           it
           ,
           
             are
             truly
             meritorious
             of
             Eternal
             Life
             ?
          
           Which
           he
           affirms
           ,
           but
           qualifies
           with
           saying
           ,
           
             That
             they
             proceed
             from
             Grace
             ,
             and
             that
          
           
           
             through
             God's
             Goodness
             and
             Promise
             ,
             they
             are
             truly
             meritorious
             .
          
           But
           the
           Council
           of
           
             Trent
             denounces
             an
             Anathema
             against
             those
             who
             deny
             the
             Good
             Works
             of
             justified
          
           
           
             Persons
             ,
             to
             be
             truly
             meritorious
             of
             the
             increase
             of
             Grace
             ,
             and
             of
             Eternal
             Life
             .
          
        
         
           Here
           then
           lies
           the
           Point
           in
           difference
           ,
           (
           1.
           )
           Whether
           such
           Good
           Works
           can
           be
           said
           to
           be
           
             truly
             meritorious
          
           ?
           (
           2.
           )
           Whether
           those
           who
           deny
           it
           ,
           deserve
           an
           Anathema
           for
           so
           doing
           ?
           As
           to
           what
           relates
           to
           
             God's
             Acceptance
             and
             Allowance
             ,
             and
             his
             Goodness
             and
             Promise
             ,
          
           we
           freely
           own
           all
           that
           he
           saith
           about
           it
           ;
           and
           if
           no
           more
           be
           meant
           ,
           what
           need
           an
           Anathema
           about
           this
           matter
           ?
           There
           must
           therefore
           be
           something
           beyond
           this
           ,
           when
           Good
           Works
           are
           not
           only
           said
           to
           be
           
             truly
             meritorious
          
           ,
           but
           we
           are
           cursed
           if
           we
           do
           not
           say
           the
           same
           .
        
         
           To
           make
           any
           thing
           
             truly
             meritorious
          
           ,
           we
           must
           suppose
           these
           Conditions
           requisite
           .
        
         
           1.
           
           That
           what
           we
           pretend
           to
           merit
           by
           ,
           be
           our
           own
           free
           Act.
           
        
         
           2.
           
           That
           it
           be
           not
           defective
           .
        
         
           3.
           
           That
           there
           be
           an
           Equality
           between
           it
           ,
           and
           the
           Reward
           due
           to
           it
           .
        
         
           4.
           
           That
           there
           be
           an
           Obligation
           in
           point
           of
           Justice
           ,
           to
           give
           that
           Reward
           to
           him
           that
           doth
           it
           .
        
         
         
           And
           from
           these
           Considerations
           ,
           we
           deny
           that
           ,
           Good
           Works
           ,
           even
           of
           justified
           Persons
           ,
           can
           be
           
             truly
             meritorious
          
           .
        
         
           1.
           
           It
           is
           granted
           by
           themselves
           ,
           That
           what
           is
           
             truly
             meritorious
          
           ,
           must
           be
           a
           free
           Act
           of
           the
           Person
           who
           doth
           it
           .
           Now
           the
           Good
           Works
           of
           Justified
           Persons
           cannot
           
           be
           said
           to
           be
           their
           own
           free
           Acts
           ,
           if
           the
           Power
           of
           doing
           them
           depend
           upon
           Divine
           Assistance
           ,
           and
           there
           was
           an
           antecedent
           Obligation
           upon
           them
           to
           perform
           them
           :
           So
           that
           they
           can
           do
           nothing
           but
           what
           they
           are
           bound
           to
           ,
           as
           God's
           Creatures
           ;
           and
           their
           very
           Power
           of
           doing
           it
           is
           from
           the
           Grace
           of
           God.
           If
           Men
           pretended
           to
           merit
           at
           anothers
           hands
           by
           what
           God
           gives
           ,
           there
           were
           some
           colour
           for
           it
           ;
           but
           to
           merit
           from
           God
           himself
           by
           what
           he
           gives
           us
           ,
           seems
           very
           incongruous
           .
           If
           I
           owe
           a
           Man
           an
           100
           l.
           and
           another
           knowing
           me
           unable
           to
           pay
           it
           ,
           gives
           me
           so
           much
           to
           pay
           the
           Debt
           ,
           this
           is
           no
           more
           
           than
           what
           may
           be
           called
           strict
           Payment
           ,
           as
           to
           the
           Creditor
           ;
           but
           if
           the
           Creditor
           himself
           gives
           me
           this
           100
           l.
           to
           pay
           himself
           with
           ,
           will
           any
           Man
           call
           this
           strict
           Payment
           ?
           He
           may
           call
           it
           so
           himself
           ,
           if
           he
           pleases
           ,
           but
           that
           only
           shews
           his
           Kindness
           and
           Favour
           ;
           but
           it
           doth
           not
           look
           very
           modestly
           or
           gratefully
           ,
           for
           the
           Debtor
           to
           insist
           upon
           it
           as
           
             true
             legal
             Payment
          
           .
           Just
           so
           it
           is
           in
           good
           Works
           done
           by
           the
           power
           of
           God's
           Grace
           ,
           which
           we
           could
           never
           have
           done
           without
           it
           ;
           and
           therefore
           such
           cannot
           be
           
             truly
             Meritorious
          
           .
        
         
           2.
           
           What
           is
           
             truly
             meritorious
          
           must
           not
           be
           defective
           ;
           because
           the
           Proportion
           is
           to
           be
           equal
           between
           the
           Act
           ,
           and
           the
           Reward
           due
           to
           it
           ;
           which
           being
           perfect
           ,
           requires
           that
           there
           be
           no
           Defect
           in
           the
           Acts
           which
           merit
           it
           .
           But
           this
           can
           never
           be
           said
           of
           Good
           Works
           of
           Justified
           Persons
           ,
           that
           they
           have
           no
           Defects
           in
           them
           .
           We
           do
           not
           say
           ,
           they
           are
           not
           Good
           Works
           ,
           but
           they
           are
           not
           exact
           and
           perfect
           :
           for
           altho
           the
           Grace
           of
           God
           ,
           as
           it
           
           comes
           from
           him
           ,
           be
           a
           perfect
           Gift
           ;
           yet
           as
           it
           acts
           upon
           Mens
           Minds
           ,
           it
           doth
           not
           raise
           them
           to
           such
           a
           degree
           ,
           but
           that
           they
           have
           Imperfections
           in
           their
           best
           Actions
           .
           And
           whatever
           is
           defective
           ,
           is
           faulty
           ;
           whatever
           is
           faulty
           ,
           must
           be
           forgiven
           ;
           whatever
           needs
           forgiveness
           ,
           cannot
           be
           
             truly
             meritorious
          
           .
           But
           not
           only
           their
           Good
           Works
           are
           defective
           ;
           but
           if
           they
           would
           merit
           ,
           they
           ought
           to
           have
           none
           but
           Good
           Works
           ,
           whereas
           the
           mixture
           of
           others
           renders
           the
           good
           uncapable
           of
           being
           meritorious
           ,
           because
           there
           is
           so
           much
           to
           be
           pardoned
           ,
           as
           takes
           away
           all
           claim
           of
           Merit
           in
           the
           good
           they
           perform
           .
           And
           themselves
           do
           not
           pretend
           ,
           that
           Men
           can
           merit
           the
           Grace
           of
           Remission
           ;
           but
           it
           is
           very
           strange
           that
           those
           who
           cannot
           deserve
           to
           be
           forgiven
           ,
           should
           deserve
           to
           have
           an
           infinite
           Reward
           bestowed
           upon
           them
           .
        
         
           3.
           
           There
           must
           be
           an
           exact
           Proportion
           between
           the
           
           Act
           and
           the
           Recompence
           :
           for
           to
           merit
           ,
           is
           to
           pay
           a
           Price
           for
           a
           thing
           ;
           and
           in
           such
           Acts
           of
           commutative
           Justice
           ,
           there
           must
           be
           an
           Equality
           of
           one
           thing
           with
           another
           .
           But
           what
           Equality
           can
           there
           be
           between
           the
           imperfect
           Good
           Works
           of
           the
           best
           Men
           ,
           and
           the
           most
           perfect
           Happiness
           of
           another
           World
           ?
           especially
           when
           that
           consists
           in
           the
           fruition
           of
           the
           Beatifical
           Vision
           ?
           For
           what
           Proportion
           can
           there
           be
           between
           our
           Acts
           towards
           God
           ,
           and
           God's
           Acts
           towards
           the
           Blessed
           in
           Heaven
           ?
           Let
           the
           Acts
           be
           of
           what
           Person
           soever
           ,
           or
           of
           what
           Nature
           soever
           ,
           or
           from
           what
           Principle
           soever
           ;
           as
           long
           as
           they
           are
           the
           Acts
           of
           finite
           imperfect
           Creatures
           ,
           it
           is
           impossible
           there
           should
           be
           any
           Equality
           ,
           or
           exact
           Proportion
           between
           them
           and
           the
           Eternal
           Favour
           of
           God
           ,
           which
           is
           the
           Reward
           promised
           .
        
         
           4.
           
           Where
           Acts
           are
           
             truly
             meritorious
          
           ,
           there
           follows
           an
           Obligation
           of
           strict
           Justice
           ,
           to
           pay
           the
           Recompence
           due
           to
           them
           .
           But
           what
           strict
           Justice
           can
           there
           be
           between
           the
           Creator
           and
           his
           Creatures
           ,
           to
           recompence
           
           the
           Service
           they
           are
           bound
           to
           perform
           ;
           when
           their
           very
           Being
           ,
           Power
           to
           act
           ,
           Assistance
           in
           acting
           ,
           and
           Recompence
           for
           it
           ,
           are
           all
           from
           his
           Bounty
           and
           Goodness
           ?
           But
           our
           Author
           would
           avoid
           all
           this
           ,
           by
           saying
           ,
           that
           though
           Good
           Works
           are
           
             truly
             meritorious
          
           ;
           yet
           it
           is
           
             through
             the
             Merits
             of
             Christ
             ,
             and
             as
             they
             proceed
             from
             Grace
             ,
             and
             through
             his
             Goodness
             and
             Promise
             that
             they
             are
             so
             ;
             i.
             e.
          
           they
           are
           truly
           meritorious
           ,
           because
           it
           appears
           from
           all
           these
           things
           they
           neither
           are
           ,
           nor
           can
           be
           meritorious
           .
           For
           ,
        
         
           (
           1.
           )
           How
           come
           the
           Merits
           of
           Christ
           to
           make
           Good
           Works
           
             truly
             meritorious
          
           ?
           Are
           the
           Merits
           of
           Christ
           imputed
           to
           those
           Good
           Works
           ?
           Then
           those
           Good
           Works
           must
           be
           as
           meritorous
           as
           Christ's
           own
           Works
           ;
           which
           I
           suppose
           he
           will
           not
           assert
           .
           Or
           ,
           is
           it
           that
           Christ
           hath
           merited
           the
           Grace
           whereby
           we
           may
           merit
           ?
           But
           even
           this
           will
           not
           make
           our
           personal
           Acts
           truly
           meritorious
           ;
           and
           the
           nature
           of
           Merit
           relates
           to
           the
           Acts
           ,
           and
           not
           to
           the
           Power
           .
        
         
           (
           2.
           )
           How
           comes
           the
           Power
           of
           Grace
           to
           make
           them
           
             truly
             meritorious
          
           ;
           when
           the
           Power
           of
           Grace
           doth
           so
           much
           increase
           the
           Obligation
           on
           our
           side
           ?
           If
           it
           be
           said
           ,
           
             That
             the
             state
             of
             Grace
             puts
             Men
             into
             a
             Capacity
             to
             merit
             :
          
           we
           might
           more
           reasonably
           infer
           the
           contrary
           ,
           that
           it
           puts
           them
           out
           of
           a
           Capacity
           of
           meriting
           ;
           because
           the
           Remission
           of
           Sins
           ,
           and
           the
           Favour
           of
           God
           ,
           are
           things
           for
           which
           we
           can
           never
           make
           him
           any
           Recompence
           .
        
         
           (
           3.
           )
           How
           comes
           a
           Divine
           Promise
           to
           make
           Acts
           truly
           meritorious
           ?
           For
           God's
           Promise
           is
           an
           Act
           of
           meer
           Kindness
           ,
           which
           is
           very
           different
           from
           strict
           Justice
           :
           and
           although
           by
           the
           Promise
           God
           binds
           himself
           to
           performance
           ;
           yet
           how
           come
           those
           Acts
           to
           be
           more
           meritorious
           of
           Heaven
           ,
           than
           the
           Acts
           of
           Repentance
           are
           of
           Remission
           of
           Sins
           ?
           Yet
           none
           will
           now
           say
           ,
           that
           there
           can
           be
           any
           Acts
           meritorious
           of
           that
           .
           
           Yet
           certainly
           there
           is
           as
           clear
           a
           Promise
           of
           Pardon
           upon
           Repentance
           ,
           as
           there
           is
           of
           Heaven
           upon
           Good
           Works
           :
           and
           if
           the
           Promise
           in
           the
           other
           case
           ,
           doth
           not
           make
           Repentance
           meritorious
           of
           Pardon
           ;
           how
           can
           it
           make
           Good
           Works
           truly
           meritorious
           of
           Eternal
           Life
           ?
           But
           notwithstanding
           ,
           we
           do
           not
           deny
           God's
           Fidelity
           to
           his
           Promise
           may
           be
           called
           Justice
           ;
           and
           so
           God
           ,
           as
           a
           
             Righteous
             Judg
          
           ,
           may
           give
           
             a
             Crown
             of
             Rightcousness
          
           
           
             to
             all
             that
             follow
             St.
          
           Paul
           
             's
             Example
          
           ,
           without
           making
           Good
           Works
           to
           be
           
             truly
             meritorious
          
           .
        
      
       
         
           VII
           .
           
             Of
             Confession
          
           .
        
         
           1.
           
           VVE
           do
           not
           charge
           the
           Church
           of
           Rome
           ,
           that
           
             in
             the
             power
             of
             absolving
             ,
             they
             make
             Gods
             of
             Men
          
           ;
           P.
           14.
           as
           our
           Misrepresenter
           pretends
           .
        
         
           2.
           
           We
           do
           not
           deny
           ,
           
             That
             Christ
             gave
             to
             the
             Bishops
             and
             Priests
             of
             the
             Catholick
             Church
             ,
             Authority
             to
             absolve
             any
             truly
             penitent
             Sinner
             from
             his
             Sins
             ,
          
           (
           which
           he
           therefore
           needlesly
           proves
           out
           of
           Scripture
           )
           
             and
             that
             such
             Absolution
             is
             ratified
             in
             Heaven
             .
          
        
         
           3.
           
           We
           are
           glad
           to
           find
           that
           our
           Author
           declares
           ,
           
             That
             no
             Man
             receives
             benefit
             by
             Absolution
             ,
             without
             Repentance
             from
             the
             bottom
             of
             his
             Heart
             ,
             and
             real
             Intention
             of
             forsaking
             his
             Sins
          
           ;
           P.
           15.
           by
           which
           we
           hope
           he
           means
           more
           than
           Attrition
           .
        
         
           But
           yet
           there
           are
           some
           things
           which
           stick
           with
           us
           ,
           as
           to
           the
           Doctrine
           and
           Practice
           of
           the
           Church
           of
           Rome
           in
           this
           matter
           ,
           which
           he
           takes
           no
           notice
           of
           .
        
         
           1.
           
           That
           secret
           Confession
           of
           Sins
           to
           a
           Priest
           is
           made
           so
           necessary
           to
           Salvation
           ,
           that
           an
           Anathema
           is
           
           denounced
           against
           all
           that
           deny
           it
           ,
           when
           they
           cannot
           deny
           that
           God
           doth
           forgive
           Sins
           upon
           true
           Contrition
           .
           Forthe
           Council
           of
           Trent
           doth
           say
           ,
           
             That
             Contrition
             ,
             with
          
           
           
           
             Charity
             ,
             doth
             reconcile
             a
             Man
             to
             God
             before
             the
             Sacrament
          
           
           
             of
             Penance
             be
             actually
             received
          
           .
           But
           then
           it
           adds
           ,
           
             That
             the
             desire
             of
             Confession
             is
             included
             in
             Contrition
             :
          
           Which
           is
           impossible
           to
           be
           proved
           by
           Scripture
           ,
           Reason
           ,
           or
           Antiquity
           .
           For
           so
           lately
           ,
           as
           in
           the
           time
           of
           the
           
             Master
             of
             the
             Sentences
          
           ,
           and
           Gratian
           (
           in
           the
           12th
           Centurie
           )
           it
           was
           a
           very
           disputable
           Point
           ,
           whether
           Confession
           to
           a
           Priest
           were
           necessary
           .
           And
           it
           is
           very
           hard
           for
           us
           to
           understand
           how
           that
           should
           become
           necessary
           to
           Salvation
           since
           ,
           which
           was
           not
           then
           .
           Some
           of
           their
           own
           Writers
           confess
           ,
           that
           some
           good
           Catholicks
           did
           not
           believe
           the
           necessity
           
           of
           it
           .
           I
           suppose
           the
           old
           Canonists
           may
           pass
           for
           good
           Catholicks
           ;
           and
           yet
           Maldonat
           saith
           ,
           
             That
             all
             the
             Interpreters
             of
             the
             Decrees
             held
             ,
             that
             there
             was
             no
             Divine
             Precept
             for
             Confession
             to
             a
             Priest
          
           ;
           and
           of
           the
           same
           Opinion
           he
           grants
           Scotus
           to
           have
           been
           .
           But
           he
           thinks
           
             it
             is
             now
             declared
             to
             be
             Heresy
             ,
             or
             he
             wishes
             it
             were
             .
          
           And
           we
           think
           it
           is
           too
           much
           already
           ,
           unless
           there
           were
           better
           ground
           for
           it
           .
        
         
           2.
           
           That
           an
           Anathema
           is
           denounced
           against
           those
           who
           do
           not
           understand
           the
           words
           of
           Christ
           ,
           
             Whose
             Sins
             ye
             remit
             ,
             they
             are
             remitted
             ,
             &c.
          
           of
           the
           Sacrament
           
           of
           Penance
           ,
           so
           as
           to
           imply
           the
           Necessity
           of
           Confession
           :
           Whereas
           there
           is
           no
           appearance
           in
           the
           words
           of
           any
           such
           Sense
           ;
           and
           themselves
           grant
           ,
           that
           in
           order
           to
           the
           Remission
           of
           Sins
           ,
           by
           Baptism
           ,
           (
           of
           whch
           St.
           Matthew
           and
           St.
           Mark
           speak
           in
           the
           Apostles
           
           Commission
           )
           there
           is
           no
           necessity
           of
           
             Sacramental
             Confession
          
           ,
           but
           a
           General
           Confession
           is
           sufficient
           .
           And
           from
           hence
           the
           Elder
           Jansenius
           concludes
           ,
           
             That
             the
             Power
             of
             Remission
             of
             Sins
             here
             granted
             ,
             doth
             not
             imply
             
               Sacramental
               Confession
            
             .
          
           Cajetan
           yields
           ,
           There
           
           
             is
             no
             Command
             for
             Confession
             here
             .
          
           And
           Catharinus
           adds
           ,
           That
           Cajetan
           
             would
             not
             allow
             any
             one
             Place
             of
             Scripture
             to
             prove
             Auricular
             Confession
             .
          
           And
           as
           to
           this
           
           particular
           ,
           he
           denies
           that
           there
           is
           any
           Command
           for
           it
           ;
           and
           he
           goes
           not
           about
           to
           prove
           it
           ,
           but
           that
           Cajetan
           contradicts
           himself
           elsewhere
           ,
           viz.
           when
           he
           wrote
           School-Divinity
           ,
           before
           he
           set
           himself
           to
           the
           study
           of
           the
           Scriptures
           .
           Vasquez
           saith
           ,
           
             That
             if
             
             these
             words
             may
             be
             understood
             of
             Baptism
             ,
             none
             can
             infer
             from
             them
             the
             Necessity
             of
             Auricular
             Confession
             .
          
           But
           
             Gregory
             de
             Valentia
          
           evidently
           proves
           ,
           that
           this
           place
           doth
           relate
           to
           Remission
           of
           Sins
           in
           Baptism
           ;
           not
           only
           from
           the
           Comparison
           of
           Places
           ,
           but
           from
           the
           Testimonies
           of
           S.
           Cyprian
           ,
           S.
           Ambrose
           ,
           and
           others
           .
        
         
           3.
           
           That
           it
           is
           expressed
           in
           the
           same
           
           Anathema's
           that
           this
           hath
           been
           always
           the
           Doctrine
           and
           Practice
           of
           the
           Catholick
           Church
           from
           the
           beginning
           .
           We
           do
           not
           deny
           the
           ancient
           practice
           ,
           either
           of
           
             Canonical
             Confession
          
           ,
           as
           part
           of
           the
           Discipline
           of
           the
           Church
           for
           publick
           Offences
           ;
           nor
           of
           Confession
           ,
           for
           ease
           and
           satisfaction
           of
           the
           perplexed
           Minds
           of
           doubting
           or
           dejected
           Penitents
           ;
           but
           that
           which
           we
           say
           was
           not
           owned
           nor
           practised
           by
           the
           Church
           from
           the
           Beginning
           ,
           was
           this
           Sacramental
           Confession
           as
           necessary
           to
           the
           Remission
           of
           Sins
           before
           God.
           It
           is
           therefore
           to
           no
           purpose
           to
           produce
           out
           of
           Bellarmine
           ,
           and
           others
           ,
           a
           great
           number
           of
           Citations
           ,
           to
           prove
           that
           which
           we
           never
           deny
           ;
           but
           if
           they
           hold
           to
           the
           Council
           of
           Trent
           ,
           they
           must
           prove
           from
           the
           Fathers
           ,
           that
           Sins
           after
           Baptism
           cannot
           be
           forgiven
           without
           Confession
           to
           Men
           :
           Which
           those
           who
           consider
           what
           they
           do
           ,
           will
           never
           undertake
           ,
           there
           being
           so
           many
           Testimonies
           of
           undoubted
           Antiquity
           against
           it
           .
           And
           it
           is
           observable
           ,
           that
           Bonaventure
           grants
           ,
           that
           before
           the
           Lateran
           
           Decree
           of
           Innocentius
           3.
           it
           was
           no
           Heresy
           to
           deny
           the
           Necessity
           of
           Confession
           ;
           and
           so
           he
           excuses
           those
           who
           in
           the
           time
           of
           Lombard
           and
           Gratian
           ,
           held
           that
           
           Opinion
           .
           And
           all
           other
           Christians
           in
           the
           World
           besides
           those
           of
           the
           Church
           of
           Rome
           ,
           do
           to
           this
           day
           reject
           the
           Necessity
           of
           Particular
           Confession
           to
           a
           Priest
           ,
           in
           order
           to
           Remission
           ,
           as
           the
           Writers
           of
           the
           Church
           of
           Rome
           themselves
           confess
           .
           So
           Godignus
           doth
           of
           the
           Abyssins
           ;
           
           
             Philippus
             à
             SS
             .
             Trinitate
          
           ,
           of
           the
           
             Jacobites
             ;
             Clemens
             Galanus
          
           of
           the
           Nestorians
           ,
           who
           saith
           ,
           '
           They
           made
           a
           Decree
           against
           the
           use
           of
           Confession
           to
           any
           but
           to
           God
           alone
           .
           And
           
             Alexius
             Meneses
          
           of
           the
           Christians
           ,
           of
           
           of
           S.
           Thomas
           in
           the
           Indies
           .
           The
           Greeks
           believe
           Confession
           only
           to
           be
           of
           Positive
           and
           Ecclesiastical
           Institution
           ,
           as
           the
           late
           Author
           of
           the
           
             Critical
             History
             of
             the
          
           
           
             Faith
             and
             Customs
             of
             the
             Eastern
             Nations
             ,
          
           proves
           .
           And
           the
           very
           Form
           of
           their
           Absolution
           declares
           ,
           that
           they
           do
           not
           think
           particular
           Confession
           of
           all
           known
           Sins
           ,
           necessary
           to
           Pardon
           :
           for
           therein
           the
           Priest
           absolves
           the
           Penitent
           from
           
             the
             Sins
             he
             hath
             not
             confessed
             through
             forgetfulness
             ,
             or
             shame
             .
          
           And
           now
           let
           any
           one
           prove
           this
           to
           have
           been
           a
           Catholick
           Tradition
           by
           Vincentius
           his
           Rules
           ,
           
             viz.
             That
             it
             hath
             been
             always
             received
             ,
             every
             where
             ,
             and
             by
             All.
             
          
        
      
       
         
           VIII
           .
           
             Of
             Indulgences
          
           .
        
         
           1.
           
           THey
           must
           be
           extreamly
           ignorant
           ,
           who
           take
           the
           Power
           of
           Indulgences
           ,
           to
           be
           
             a
             Leave
             from
             the
             Pope
             to
             commit
             what
             Sins
             they
             please
             ;
             and
             that
             by
             vertue
             thereof
             ,
             they
             shall
             escape
             Punishment
             for
             their
             Sins
             ,
             without
             repentance
             in
             another
             World.
          
           Yet
           this
           is
           the
           sense
           of
           the
           Misrepresentation
           which
           ,
           he
           saith
           ,
           is
           made
           of
           it
           .
           And
           if
           he
           saith
           true
           in
           his
           Preface
           ,
           That
           
           
             he
             hath
             described
             the
             Belief
             of
             a
             Papist
             ,
             exactly
             according
             to
             the
             apprehension
             he
             had
             when
             he
             was
             a
             Protestant
             :
          
           He
           shews
           how
           well
           he
           understood
           the
           Matters
           in
           Difference
           ,
           
           when
           I
           think
           no
           other
           Person
           besides
           himself
           ever
           had
           such
           an
           apprehension
           of
           it
           ,
           who
           pretended
           to
           be
           any
           thing
           like
           a
           Scholar
           .
        
         
           2.
           
           
             But
             now
             he
             believes
             it
             damnable
             to
             hold
             that
             the
             Pope
             ,
             or
             any
             other
             Power
             in
             Heaven
             or
             Earth
             ,
             can
             give
             him
             leave
             to
             commit
             any
             Sins
             whatsoever
             ;
             or
             that
             for
             any
             Sum
             of
             Mony
             ,
             he
             can
             obtain
             any
             Indulgence
             or
             Pardon
             for
             Sins
             that
             are
             to
             be
             committed
             by
             him
             ,
             or
             his
             Heirs
             hereafter
             .
          
           Very
           well
           !
           But
           what
           thinks
           he
           of
           obtaining
           an
           Indulgence
           ,
           or
           Pardon
           ,
           after
           they
           are
           committed
           ?
           Is
           no
           such
           thing
           to
           be
           obtained
           in
           the
           Court
           of
           Rome
           for
           a
           Sum
           of
           Mony
           ?
           He
           cannot
           but
           have
           heard
           of
           the
           Tax
           of
           the
           
             Apostolick
             Chamber
             for
             certain
             Sins
          
           ,
           and
           what
           Sums
           are
           there
           set
           upon
           them
           .
           Why
           did
           he
           not
           as
           freely
           speak
           against
           this
           ?
           This
           is
           published
           in
           the
           vast
           Collection
           of
           Tracts
           of
           
             Canon
             Law
          
           ,
           set
           forth
           by
           the
           
             Pope's
             Authority
          
           ,
           where
           there
           are
           certain
           Rates
           for
           Perjury
           ,
           Murder
           ,
           Apostacy
           ,
           &c.
           
           Now
           
           what
           do
           these
           Sums
           of
           Mony
           mean
           ?
           If
           they
           be
           small
           ,
           it
           is
           so
           much
           the
           better
           Bargain
           ,
           for
           the
           Sins
           are
           very
           great
           .
           And
           Espencaeus
           complains
           ,
           that
           this
           Book
           was
           so
           far
           from
           being
           called
           in
           ,
           that
           he
           saith
           ,
           the
           Pope's
           
           Legats
           renewed
           those
           Faculties
           ,
           and
           confirmed
           them
           .
           It
           seems
           then
           a
           Sum
           of
           Mony
           may
           be
           of
           some
           consequence
           towards
           the
           obtaining
           Pardon
           for
           a
           Sin
           past
           ,
           though
           not
           for
           a
           Licence
           to
           commit
           it
           .
           But
           what
           mighty
           difference
           is
           there
           ,
           whether
           a
           Man
           procures
           with
           Mony
           a
           Dispensation
           ,
           or
           a
           Pardon
           ?
           For
           the
           Sin
           can
           hurt
           him
           no
           more
           ,
           than
           if
           he
           had
           Licence
           to
           commit
           it
           .
        
         
           3.
           
           
             He
             doth
             believe
             there
             is
             a
             Power
             in
             the
             Church
             to
             grant
             Indulgences
             ;
             which
             ,
          
           he
           saith
           ,
           
             concern
             not
             at
             all
             the
             Remission
             of
             Sins
             ,
             either
             Mortal
             or
             Venial
             ,
             but
             only
             of
             some
             Temporal
             Punishments
             remaining
             due
             after
             the
             Guilt
             is
             remitted
             .
          
           Here
           now
           arises
           a
           Material
           Question
           ,
           
           viz.
           Whether
           the
           Popes
           ,
           or
           the
           Representer
           ,
           be
           rather
           to
           be
           believed
           .
           If
           the
           Popes
           ,
           who
           grant
           the
           Indulgences
           to
           be
           believed
           ;
           then
           not
           only
           the
           bare
           Remission
           of
           Sins
           is
           concerned
           in
           them
           ,
           but
           
             the
             Plenary
          
           ,
           and
           
             most
             Plenary
             Remission
             of
             Sins
          
           is
           to
           be
           had
           by
           them
           .
           So
           Boniface
           the
           8th
           ,
           in
           his
           Bull
           of
           Jubilee
           granted
           ,
           
             Non
             solum
             plenam
             &
             largiorem
             ,
             imo
             plenissimam
          
           
           
             veniam
             peccatorum
          
           .
           If
           these
           words
           had
           no
           relation
           to
           Remission
           of
           Sins
           ,
           the
           People
           were
           horribly
           cheated
           by
           the
           sound
           of
           them
           .
           In
           the
           Bull
           of
           Clement
           the
           6th
           ,
           not
           extant
           in
           the
           Bullarium
           ,
           but
           published
           out
           of
           the
           Utrecht
           Manuscript
           ,
           not
           only
           a
           Plenary
           Absolution
           from
           all
           Sins
           is
           declared
           to
           all
           Persons
           who
           died
           in
           the
           way
           to
           Rome
           ;
           but
           he
           commands
           the
           Angels
           of
           Paradise
           to
           carry
           the
           
           Soul
           immediatly
           to
           Heaven
           .
           And
           I
           suppose
           ,
           whatever
           implies
           such
           an
           Absolution
           as
           carries
           a
           Soul
           to
           Heaven
           ,
           doth
           concern
           Remission
           of
           Sins
           .
           Boniface
           the
           9th
           granted
           Indulgences
           ,
           
             à
             Poenâ
             &
             à
             Culpâ
          
           ;
           and
           those
           certainly
           concerned
           Remission
           of
           Sins
           ;
           being
           not
           barely
           from
           the
           Temporal
           Punishment
           ,
           but
           from
           the
           Guilt
           it self
           .
           Clement
           the
           8th
           ,
           whom
           Bellarmine
           magnifies
           for
           his
           care
           in
           reforming
           Indulgences
           ,
           in
           his
           Bull
           of
           Jubilee
           ,
           grants
           a
           most
           Plenary
           Remission
           of
           Sins
           ;
           and
           Urban
           the
           8th
           ,
           since
           him
           ,
           not
           only
           a
           Relaxation
           of
           Penances
           ,
           but
           Remission
           of
           Sins
           ;
           and
           so
           lately
           as
           
             A.
             D.
          
           1671.
           
           Clement
           the
           10th
           published
           an
           Indulgence
           upon
           the
           Canonization
           of
           five
           new
           Saints
           ,
           wherein
           he
           not
           only
           grants
           a
           Plenary
           Indulgence
           of
           Sins
           ,
           but
           upon
           invocation
           of
           one
           of
           these
           Saints
           in
           the
           point
           of
           Death
           ,
           a
           Plenary
           Indulgence
           of
           all
           his
           Sins
           .
           And
           what
           doth
           this
           signify
           in
           the
           point
           of
           Death
           ,
           if
           it
           do
           not
           concern
           the
           Remission
           of
           Sins
           ?
        
         
           4.
           
           Indulgences
           ,
           he
           saith
           ,
           
             are
             nothing
             else
             but
             a
             Mitigation
             or
             Relaxation
             ,
             upon
             just
             Causes
             ,
             of
             Canonical
             Penances
             ,
             which
             are
             or
             may
             be
             enjoyned
             by
             the
             Pastors
             of
             the
          
           
           
             Church
             on
             penitent
             Sinners
             ,
             according
             to
             their
             several
             degrees
             of
             Demerits
             .
          
           If
           by
           Canonical
           Penances
           ,
           they
           mean
           those
           enjoyned
           by
           the
           Penitential
           Canons
           ,
           
             Greg.
             de
             Valentia
          
           saith
           ,
           
             This
             Opinion
             differs
             not
             from
             that
             of
          
           
           
             the
             Hereticks
             ,
             and
             makes
             Indulgences
             to
             be
             useless
             and
             dangerous
             things
             .
             Bellarmine
          
           brings
           several
           Arguments
           
           against
           this
           Doctrine
           .
           
             (
             1.
             )
             There
             would
             be
             no
             need
             of
             the
             Treasure
             of
             the
             Church
             ;
             which
             he
             had
             proved
             to
             be
             the
             Foundation
             of
             Indulgences
             .
             (
             2.
             )
             They
             would
             be
             rather
             hurtful
             than
             profitable
             ,
             and
             the
             Church
             
             would
             deceive
             her
             Children
             by
             them
             .
             (
             3.
             )
             They
             could
             not
             be
             granted
             for
             the
             Dead
             .
             (
             4.
             )
             They
             who
             receive
             Indulgences
             ,
             do
             undergo
             Canonical
             Penances
             .
             (
             5.
             )
             The
             form
             of
             them
             doth
             express
             ,
             that
             they
             do
             relate
             to
             God
             ,
             and
             not
             only
             to
             the
             Church
             .
          
           And
           this
           ,
           I
           think
           ,
           is
           sufficient
           to
           shew
           how
           far
           he
           is
           from
           true
           Representing
           the
           Nature
           of
           Indulgences
           ;
           for
           we
           do
           not
           dispute
           the
           Churche's
           Power
           in
           relaxing
           Canonical
           Penances
           to
           Penitent
           Sinners
           upon
           just
           Causes
           .
        
      
       
         
           IX
           .
           
             Of
             Satisfaction
          
           .
        
         
           1.
           
           
             HE
             believes
             it
             damnable
             to
             think
             any
             thing
             injuriously
             of
             Christ's
             Passion
             :
          
           But
           then
           he
           distinguishes
           
             the
             Eternal
             and
             Temporal
             Pain
             due
             to
             Sin.
             As
             to
             the
             Guilt
             and
             Eternal
             Pain
             ,
             the
             Satisfaction
             ,
          
           he
           saith
           ,
           
             ●
             proper
             to
             Christ
             ;
             but
             as
             to
             the
             Temporal
             Pain
             ,
             which
             m●●
             remain
             due
             by
             God's
             Justice
             ,
             after
             the
             other
             are
             remitted
             ,
          
           he
           saith
           ,
           
             that
             Penitent
             Sinners
             may
             in
             some
             measure
             satisfy
             for
             that
             by
             Prayer
             ,
             Fasting
             ,
             Alms
             ,
             &c.
          
           p.
           17.
           
        
         
           2.
           
           
             These
             Penitential
             Works
          
           ,
           he
           saith
           ,
           
             are
             no
             otherwise
             satisfactory
             ,
             than
             as
             joined
             and
             applied
             to
             Christ's
             Satisfaction
             ,
             in
             virtue
             of
             which
             alone
             our
             good
             Works
             find
             a
             grateful
             acceptance
             in
             God's
             sight
             .
          
           p.
           19.
           
        
         
         
           But
           for
           right
           apprehending
           the
           State
           of
           the
           Controversy
           ,
           we
           must
           consider
           ;
        
         
           1.
           
           That
           they
           grant
           both
           Eternal
           and
           Temporal
           Pain
           due
           to
           Sin
           ,
           to
           be
           remitted
           in
           Baptism
           ;
           so
           that
           all
           the
           Satisfaction
           to
           be
           made
           ,
           is
           for
           Sins
           committed
           after
           Baptism
           .
        
         
           2.
           
           We
           distinguish
           between
           Satisfaction
           to
           the
           Church
           before
           Absolution
           ,
           and
           Satisfaction
           to
           the
           Justice
           of
           God
           for
           some
           part
           of
           the
           punishment
           to
           Sin
           which
           is
           unremitted
           .
        
         
           3.
           
           We
           do
           not
           deny
           that
           truly
           Penitential
           Works
           are
           pleasing
           to
           God
           ,
           so
           as
           to
           avert
           his
           Displeasure
           ;
           but
           
           we
           deny
           that
           there
           can
           be
           any
           Compensation
           in
           way
           of
           equivalency
           ,
           between
           what
           we
           suffer
           ,
           and
           what
           we
           deserve
           .
        
         
           The
           Matter
           in
           Controversy
           therefore
           on
           this
           Head
           ,
           consists
           in
           these
           things
           .
        
         
           1.
           
           That
           after
           the
           total
           Remission
           of
           Sins
           in
           Baptism
           ,
           they
           suppose
           a
           Temporal
           Punishment
           to
           remain
           ,
           when
           the
           Eternal
           is
           forgiven
           ;
           which
           the
           Penitent
           is
           to
           satisfy
           God's
           Justice
           for
           ;
           and
           without
           this
           being
           done
           in
           this
           Life
           ,
           he
           must
           go
           into
           Purgatory
           for
           that
           End.
           Of
           which
           more
           under
           that
           Head.
           
        
         
           2.
           
           That
           this
           Satisfaction
           may
           be
           made
           to
           the
           Justice
           of
           God
           ,
           after
           Absolution
           is
           given
           by
           the
           Priest.
           So
           that
           although
           the
           Penitent
           be
           admitted
           into
           God's
           Favour
           ,
           by
           the
           power
           of
           the
           Keys
           ,
           according
           to
           their
           own
           Doctrine
           ;
           yet
           the
           Application
           of
           the
           Merits
           of
           Christ
           ,
           together
           with
           the
           Saints
           in
           the
           Sentence
           of
           Absolution
           (
           according
           to
           their
           Form
           )
           do
           not
           set
           him
           so
           free
           ,
           but
           he
           either
           wants
           a
           new
           Supply
           from
           the
           Treasure
           of
           the
           Church
           ,
           
             i.
             e.
          
           from
           the
           same
           Merits
           of
           Christ
           and
           the
           Saints
           ;
           or
           else
           he
           is
           to
           satisfie
           for
           the
           Temporal
           Punishment
           by
           his
           own
           Penances
           .
        
         
         
           3.
           
           That
           these
           penitential
           Works
           are
           to
           be
           joyned
           with
           the
           Merits
           of
           Christ
           ,
           in
           the
           way
           of
           proper
           Satisfaction
           to
           Divine
           Justice
           .
           And
           however
           softly
           this
           may
           be
           expressed
           ;
           the
           meaning
           is
           ,
           that
           Christ
           hath
           merited
           ,
           that
           we
           may
           merit
           ,
           and
           by
           his
           Satisfaction
           ,
           we
           are
           enabled
           to
           satisfie
           for
           our selves
           .
           And
           if
           the
           Satisfaction
           by
           way
           of
           Justice
           be
           taken
           away
           ,
           the
           other
           will
           be
           a
           Controversy
           about
           Words
           .
        
         
           4.
           
           That
           these
           penitential
           Works
           may
           not
           only
           be
           
           sufficient
           for
           themselves
           ,
           but
           they
           may
           be
           so
           over-doing
           ,
           that
           a
           great
           share
           may
           be
           taken
           from
           them
           to
           make
           up
           the
           Treasure
           of
           the
           Church
           ,
           for
           the
           benefit
           of
           others
           who
           fall
           short
           ,
           when
           they
           are
           duly
           applied
           to
           them
           in
           the
           way
           of
           Indulgences
           .
           And
           about
           these
           Points
           ,
           we
           must
           desire
           greater
           Proof
           than
           we
           have
           yet
           ever
           seen
           .
        
      
       
         
           X.
           
             Of
             reading
             the
             Holy
             Scripture
          
           .
        
         
           1.
           
           
             HE
             believes
             it
             damnable
             in
             any
             one
             ,
             to
             think
             ,
             speak
             ,
             or
             do
             any
             thing
             irreverently
             towards
             the
             Scripture
             ,
             or
             by
             any
             means
             whatsoever
             to
             bring
             it
             into
             disrepute
             or
             disgrace
          
           ;
           but
           not
           being
           contented
           with
           this
           ,
           he
           adds
           ,
           
             That
             he
             holds
          
           
           
             it
             in
             the
             highest
             Veneration
             of
             all
             Men
             living
             .
          
           Now
           ,
           here
           we
           must
           desire
           a
           little
           better
           Representation
           of
           this
           matter
           .
           For
           certainly
           ,
           those
           who
           derive
           its
           Authority
           from
           the
           Church
           ;
           who
           set
           Traditions
           in
           equal
           esteem
           with
           it
           ;
           who
           complain
           so
           much
           of
           its
           Obscurity
           ,
           can
           never
           be
           said
           to
           hold
           it
           in
           equal
           Veneration
           with
           those
           who
           maintain
           its
           independent
           Authority
           ,
           its
           Sufficiency
           ,
           and
           Perspicuity
           .
           And
           these
           are
           known
           and
           material
           Points
           in
           Controversy
           between
           us
           and
           them
           :
           therefore
           let
           them
           not
           say
           ,
           they
           hold
           it
           in
           the
           highest
           Veneration
           of
           all
           Men
           living
           ;
           though
           those
           thought
           themselves
           through
           Catholioks
           ,
           who
           have
           compared
           it
           to
           a
           Nose
           of
           
           Wax
           ,
           to
           a
           Lesbian
           Rule
           ,
           to
           a
           dead
           Letter
           ,
           unsensed
           Characters
           ,
           and
           to
           other
           things
           ,
           not
           fit
           to
           be
           repeated
           .
           But
           we
           are
           well
           pleased
           to
           find
           them
           express
           such
           Veneration
           for
           it
           .
           Wherefore
           then
           are
           the
           People
           to
           be
           kept
           from
           reading
           it
           ?
        
         
           2.
           
           He
           saith
           ,
           
             It
             is
             not
             out
             of
             disrespect
             to
             it
             .
          
           But
           why
           then
           ?
           (
           1.
           )
           
             Because
             private
             Interpretation
             is
             not
             proper
             for
             the
             Scr●ture
             ,
          
           (
           2
           Pet.
           1.
           20.
           )
           One
           would
           think
           the
           Scripture
           were
           not
           kept
           only
           from
           the
           People
           ,
           by
           such
           a
           Sense
           being
           put
           upon
           it
           :
           for
           any
           one
           that
           would
           but
           consider
           that
           place
           ,
           will
           find
           it
           must
           relate
           to
           the
           Prophets
           themselves
           ;
           and
           doth
           he
           think
           the
           Prophets
           were
           to
           be
           debarred
           from
           reading
           the
           Scriptures
           ?
           But
           this
           is
           playing
           with
           Scripture
           ,
           and
           not
           reasoning
           from
           it
           .
           (
           2.
           )
           
             Because
             in
             the
             Epistles
             of
             St.
          
           Paul
           
             are
             certain
             things
             hard
             to
             be
             understood
             ,
             which
             the
             unlearned
             and
             unstable
             deprave
             ,
             as
             also
             the
             rest
             of
             the
             Scriptures
             ,
             to
             their
             own
             Perdition
             .
          
           (
           2
           Pet.
           3.
           16.
           )
           Now
           in
           my
           Opinion
           ,
           such
           Men
           deserve
           more
           to
           be
           debarred
           from
           the
           medling
           with
           the
           Scripture
           ,
           who
           make
           such
           perverse
           Inferences
           from
           it
           ,
           than
           ordinary
           Readers
           .
           And
           if
           they
           use
           all
           other
           places
           ,
           as
           they
           do
           this
           ,
           they
           cannot
           be
           excused
           from
           depraving
           it
           .
           It
           is
           granted
           ,
           there
           were
           then
           unlearned
           and
           unstable
           Men
           ,
           who
           misunderstood
           ,
           or
           misappled
           the
           Writings
           of
           St.
           Paul
           ,
           and
           other
           Scriptures
           .
           And
           what
           then
           ?
           There
           are
           Men
           of
           all
           Ages
           ,
           who
           abuse
           the
           best
           things
           in
           the
           World
           ,
           even
           the
           Gospel
           it self
           ,
           and
           the
           Grace
           of
           God.
           Doth
           it
           hence
           follow
           ,
           that
           the
           Gospel
           must
           not
           be
           preached
           to
           them
           ,
           or
           the
           Grace
           of
           God
           made
           known
           to
           them
           ,
           for
           fear
           of
           Mens
           making
           ill
           use
           of
           it
           ?
           If
           this
           had
           been
           the
           just
           Consequence
           ,
           would
           not
           St.
           Peter
           himself
           have
           thought
           of
           this
           ?
           But
           he
           was
           so
           far
           from
           making
           it
           ,
           that
           he
           adviseth
           those
           Persons
           he
           writes
           to
           ,
           to
           have
           a
           mighty
           regard
           
           to
           the
           Scriptures
           ,
           even
           to
           the
           Prophetical
           Writings
           ,
           
             as
             to
             a
             Light
             shining
             in
             a
             dark
             place
             ,
          
           1
           Pet.
           1.
           19.
           
           According
           to
           this
           way
           of
           deducing
           Consequences
           ,
           S.
           Peter
           should
           have
           argued
           just
           contrary
           ;
           
             The
             Prophetical
             Writings
             are
             dark
             and
             obscure
             ,
             therefore
             meddle
             not
             with
             them
             ,
             but
             trust
             your
             Guides
             :
          
           Whereas
           the
           Apostle
           ,
           after
           he
           had
           told
           them
           what
           the
           Apostles
           saw
           and
           heard
           ,
           he
           adds
           ,
           
             That
             they
             have
             a
             more
             sure
             Prophetical
             Word
             ,
          
           as
           the
           Rhemists
           translate
           it
           .
           How
           could
           that
           be
           
             more
             sure
          
           to
           them
           ,
           unless
           they
           were
           allowed
           to
           read
           ,
           consider
           ,
           and
           make
           use
           of
           it
           ?
           (
           3.
           )
           
             Because
             God
             hath
             given
             only
             some
             to
             be
             Apostles
             ,
             some
             Prophets
             ,
             other
             some
             Evangelists
             ,
             and
             other
             some
             Pastors
             and
             Doctors
             ,
          
           Ephes.
           4.
           11.
           
           Doth
           it
           hence
           follow
           that
           the
           People
           are
           not
           to
           read
           the
           Scriptures
           ?
           In
           the
           Universities
           ,
           Tutors
           are
           appointed
           to
           interpret
           Aristotle
           to
           their
           Pupils
           ;
           doth
           it
           hence
           follow
           that
           they
           are
           not
           to
           read
           Aristotle
           themselves
           ?
           It
           is
           ,
           no
           doubt
           ,
           a
           mighty
           Advantage
           to
           have
           such
           Infallible
           Interpreters
           as
           the
           
             Apostles
             &
             Prophets
          
           ;
           and
           all
           Christians
           are
           bound
           to
           follow
           their
           Sense
           ,
           where
           they
           have
           delivered
           it
           .
           But
           suppose
           the
           Question
           be
           about
           the
           Sense
           of
           these
           Interpreters
           ;
           must
           their
           Books
           not
           be
           looked
           into
           ,
           because
           of
           the
           danger
           of
           Error
           ?
           This
           Reason
           will
           still
           hold
           against
           those
           who
           go
           about
           to
           deliver
           their
           Sense
           ;
           and
           so
           on
           ,
           till
           by
           this
           Method
           of
           Reasoning
           ,
           all
           sorts
           of
           Books
           and
           Interpretations
           be
           rejected
           ;
           unless
           any
           such
           can
           be
           found
           out
           ,
           which
           is
           not
           liable
           to
           be
           abused
           or
           misunderstood
           .
           And
           if
           there
           be
           any
           such
           to
           be
           had
           ,
           they
           are
           much
           to
           blame
           who
           do
           not
           discover
           it
           .
           But
           as
           yet
           we
           see
           no
           Remedy
           for
           two
           things
           in
           Mankind
           ,
           a
           proneness
           to
           Sin
           and
           to
           Mistake
           .
           But
           of
           all
           things
           ,
           we
           ought
           not
           to
           take
           away
           from
           them
           one
           of
           the
           best
           Means
           to
           prevent
           both
           ,
           viz.
           a
           diligent
           ,
           and
           careful
           ,
           and
           humble
           reading
           the
           Holy
           Scriptures
           .
        
         
         
           But
           3.
           he
           denies
           
             that
             all
             persons
             are
             forbid
             to
             read
             the
          
           
           
             Scriptures
             ,
             but
             only
             such
             as
             have
             no
             License
             ,
             and
             good
             Testimony
             from
             their
             Curates
             :
             And
             therefore
             their
             design
             is
             not
             to
             preserve
             Ignorance
             in
             the
             People
             ,
             but
             to
             prevent
             a
             blind
             ,
             ●gnorant
             presumption
             .
          
        
         
           These
           are
           plausible
           pretences
           to
           such
           as
           search
           no
           far●her
           ;
           but
           the
           Mystery
           of
           this
           Matter
           lies
           much
           deeper
           .
           ●t
           was
           no
           doubt
           the
           design
           of
           the
           Church
           of
           Rome
           to
           keep
           the
           Bible
           wholly
           out
           of
           the
           hands
           of
           the
           People
           .
           But
           upon
           the
           Reformation
           they
           found
           it
           impossible
           ;
           so
           many
           Translations
           being
           made
           into
           vulgar
           Languages
           ;
           ●nd
           therefore
           care
           was
           taken
           to
           have
           Translations
           made
           ●y
           some
           of
           their
           own
           Body
           ;
           and
           since
           the
           People
           of
           ●etter
           Inclinations
           to
           Piety
           were
           not
           to
           be
           satisfied
           with●ut
           the
           Bible
           ;
           therefore
           they
           thought
           it
           the
           better
           way
           ●o
           permit
           certain
           Persons
           whom
           they
           could
           trust
           ,
           to
           have
           License
           to
           read
           it
           :
           And
           this
           was
           the
           true
           Reason
           of
           the
           ●ourth
           Rule
           of
           the
           
             Index
             Libr.
             prohibit
          
           .
           made
           in
           pursu●nce
           of
           the
           Order
           of
           the
           Council
           of
           Trent
           ,
           and
           published
           ●y
           Pius
           IV.
           by
           which
           any
           one
           may
           see
           it
           was
           not
           an
           Original
           Permission
           out
           of
           any
           good
           Will
           to
           the
           Thing
           ;
           ●ut
           an
           Aftergame
           to
           get
           the
           Bible
           out
           of
           the
           Hands
           of
           ●●e
           People
           again
           :
           And
           therefore
           Absolution
           was
           to
           be
           ●enied
           to
           those
           who
           would
           not
           deliver
           them
           to
           their
           Or●naries
           when
           they
           were
           called
           for
           :
           And
           the
           Regulars
           ●●emselves
           were
           not
           to
           be
           permitted
           to
           have
           Bibles
           with●●t
           a
           License
           :
           And
           as
           far
           as
           I
           can
           understand
           the
           Addi●on
           of
           Clement
           VIII
           .
           to
           that
           Fourth
           Rule
           ,
           he
           withdraws
           ●y
           new
           Power
           of
           granting
           such
           Licenses
           ;
           and
           saith
           ●ey
           are
           contrary
           to
           the
           Command
           and
           Usage
           of
           that
           ●●urch
           ,
           which
           he
           saith
           is
           to
           be
           inviolably
           observed
           :
           
           ●herein
           I
           think
           he
           declares
           himself
           fully
           against
           such
           ●censes
           :
           And
           how
           Inferior
           Guides
           can
           grant
           them
           a●inst
           the
           Command
           of
           the
           Head
           of
           the
           Church
           ,
           is
           a
           thing
           ●t
           very
           agreeable
           to
           the
           Unity
           and
           Subordination
           they
           ●ast
           of
           .
        
      
       
         
         
           XI
           .
           
             Of
             Apochryphal
             Books
          
           .
        
         
           1.
           
           WE
           do
           not
           charge
           the
           Church
           of
           Rome
           with
           m●king
           
           
             what
             Additions
             to
             Scripture
             they
             thi●
             good
             ,
          
           as
           the
           Misrepresenter
           saith
           ;
           but
           we
           charge
           the●
           with
           taking
           into
           the
           Canon
           of
           Scripture
           such
           books
           ●
           were
           not
           received
           for
           Canonical
           by
           the
           Christian
           Church
           as
           those
           Books
           himself
           mentions
           ,
           viz.
           
             Toby
             ,
             Judith
             ,
             Eclesiasticus
             ,
             Wisdom
             ,
          
           and
           Maccabees
           .
        
         
           2.
           
           We
           do
           not
           only
           charge
           them
           with
           this
           ,
           but
           with
           
           Anathematizing
           all
           those
           who
           do
           not
           upon
           this
           Decla●tion
           believe
           them
           to
           be
           Canonical
           ;
           since
           they
           cannot
           〈◊〉
           but
           know
           ,
           that
           these
           Books
           never
           were
           in
           the
           
           Jewish
           ●●non
           ,
           and
           were
           left
           out
           by
           many
           Christian
           Writers
           .
           A●
           if
           the
           Church
           cannot
           add
           to
           the
           Scripture
           ,
           and
           〈◊〉
           Author
           
             thinks
             it
             damnable
             to
             do
             it
          
           ;
           how
           can
           it
           ma●
           any
           Books
           Canonical
           ,
           which
           were
           not
           so
           received
           by
           t●●
           Church
           ?
           For
           the
           Scripture
           in
           this
           sense
           is
           the
           Canon
           ;
           a●
           therefore
           if
           it
           add
           to
           the
           Canon
           ,
           it
           adds
           to
           the
           Scripture
           
             i.
             e.
          
           it
           makes
           it
           necessary
           to
           believe
           some
           Books
           to
           be
           ●
           infallible
           Authority
           ,
           which
           were
           not
           believed
           to
           be
           ●
           either
           by
           the
           Jewish
           or
           Christian
           Church
           ,
           as
           appears
           〈◊〉
           abundant
           Testimonies
           to
           that
           purpose
           produced
           by
           Learned
           Bishop
           of
           this
           Church
           ;
           which
           ought
           to
           ha●
           been
           considered
           by
           the
           Representer
           ,
           that
           he
           might
           〈◊〉
           
           have
           talked
           so
           crudely
           about
           this
           matter
           .
        
         
           But
           however
           ,
           I
           must
           consider
           what
           he
           saith
           ,
        
         
           1.
           
           He
           produces
           the
           Testimony
           of
           
             Greg.
             Nazia●●
          
           who
           is
           expresly
           against
           him
           ,
           and
           declares
           but
           Twe●●
           
           Two
           Books
           in
           the
           Canon
           of
           the
           Old
           Testament
           but
           how
           doth
           he
           prove
           that
           he
           thought
           these
           Boo●
           Canonical
           ?
           He
           quotes
           his
           
             Oration
             on
             the
             Maccabe●
          
           where
           I
           can
           find
           nothing
           like
           it
           ;
           and
           instead
           of
           it
           〈◊〉
           
           expresly
           follows
           ,
           as
           he
           declares
           ,
           the
           Book
           of
           Josephus
           ,
           〈◊〉
           
           the
           Authority
           of
           Reason
           concerning
           them
           .
           So
           that
           if
           ●his
           proves
           any
           thing
           ,
           it
           proves
           Josephus
           his
           Book
           Canonical
           ,
           and
           not
           the
           Maccabees
           .
        
         
           2.
           
           He
           adds
           the
           Testimony
           of
           St.
           Ambrose
           ,
           who
           in
           the
           
           Place
           he
           refers
           to
           ,
           inlarges
           on
           the
           Story
           of
           the
           Maccabees
           ,
           ●ut
           saith
           nothing
           of
           the
           Authority
           of
           the
           Book
           :
           And
           even
           Coccius
           himself
           grants
           ,
           that
           of
           old
           
             Melito
             Sardensis
             ,
             Amphilochius
             ,
             Greg.
             Nazianzen
             .
          
           the
           Council
           of
           
             Laodicea
             ,
             S.
             Hierom
             ,
             Ruffinus
             ,
          
           and
           Gregory
           the
           Great
           ,
           did
           not
           own
           the
           Book
           of
           Maccabees
           for
           Canonical
           .
        
         
           3.
           
           
             Innocentius
             ad
             Exuperium
          
           speaks
           more
           to
           his
           Purpose
           ;
           and
           if
           that
           Decretal
           Epistle
           be
           allowed
           ,
           against
           
           which
           Bishop
           Cosins
           hath
           made
           considerable
           Objections
           ;
           then
           it
           must
           be
           granted
           ,
           that
           these
           Books
           were
           then
           in
           the
           Roman
           Canon
           ;
           but
           that
           they
           were
           not
           received
           by
           the
           Universal
           Church
           ,
           appears
           evidently
           by
           the
           Canon
           of
           the
           Council
           of
           
             Laodicea
             ,
             c.
          
           60.
           
           Wherein
           these
           Books
           are
           ●est
           out
           ;
           and
           this
           was
           received
           in
           the
           Code
           of
           the
           Uni●ersal
           Church
           ;
           which
           was
           as
           clear
           a
           Proof
           of
           the
           Canon
           
           ●hen
           generally
           received
           ,
           as
           can
           be
           expected
           .
           It
           is
           true
           ,
           the
           Council
           of
           Carthage
           took
           them
           in
           ;
           and
           St.
           Augustine
           seems
           ●o
           be
           of
           the
           same
           Opinion
           :
           But
           on
           the
           other
           side
           they
           ●re
           left
           out
           by
           Melito
           Bishop
           of
           Sardis
           ,
           who
           lived
           near
           ●he
           Apostles
           times
           ;
           
             Origen
             ,
             Athanasius
          
           ,
           St.
           Hilary
           ,
           St.
           Cyril
           of
           
             Jerusalem
             ,
             Epiphanius
          
           ,
           St.
           
             Basil
             ,
             Amphilochius
          
           ,
           St.
           Chrysostom
           ,
           and
           especially
           St
           Jerom
           ,
           who
           hath
           laboured
           ●n
           this
           point
           so
           much
           ,
           that
           no
           fewer
           than
           Thirteen
           Places
           ●re
           produced
           out
           of
           him
           to
           this
           purpose
           ,
           by
           the
           forementioned
           Learned
           Bishop
           of
           our
           Church
           ,
           who
           clearly
           ●roves
           there
           was
           no
           Tradition
           for
           the
           Canon
           of
           the
           Council
           of
           Trent
           in
           any
           one
           Age
           of
           the
           Christian
           Church
           .
           But
           our
           Author
           goes
           on
           .
        
         
           4.
           
           It
           is
           of
           little
           concern
           to
           him
           ,
           whether
           these
           Books
           were
           ever
           in
           the
           Hebrew
           Copy
           .
           I
           would
           
           ●nly
           ask
           whether
           it
           be
           of
           any
           concern
           to
           him
           ,
           
           whether
           they
           were
           divinely
           inspired
           or
           not
           ?
           He
           saith
           it
           is
           damnable
           to
           add
           to
           the
           Scripture
           ;
           by
           the
           Scripture
           we
           mean
           Books
           written
           by
           Divine
           Inspiration
           Can
           the
           Church
           make
           Books
           to
           be
           so
           written
           ,
           which
           were
           not
           so
           written
           ?
           If
           not
           ,
           then
           all
           it
           hath
           to
           do
           ,
           is
           to
           deliver
           by
           Tradition
           what
           was
           so
           ,
           and
           what
           not
           .
           Whence
           should
           they
           have
           this
           Tradition
           ,
           but
           from
           the
           Jews
           ?
           and
           they
           owned
           no
           Divine
           Inspiration
           after
           the
           time
           of
           Malach
           How
           then
           should
           there
           be
           any
           Books
           so
           written
           afte●
           that
           time
           ?
           And
           he
           that
           saith
           in
           this
           Matter
           ,
           as
           he
           doth
           It
           is
           of
           little
           concern
           to
           him
           whether
           they
           were
           in
           the
           Hebrew
           Canon
           ,
           doth
           little
           concern
           himself
           what
           he
           oug●●
           to
           believe
           ,
           and
           what
           not
           ,
           in
           this
           matter
           .
        
         
           5.
           
           
             Since
             the
             Churches
             Declaration
          
           ,
           he
           saith
           ,
           
             no
             Cathlicks
             ever
             doubted
          
           .
           What
           doth
           he
           mean
           by
           the
           Church●
           
           Declaration
           ,
           that
           of
           Innocentius
           ,
           and
           the
           Council
           of
           Cathage
           ?
           Then
           the
           same
           Bishop
           hath
           shewed
           him
           ,
           th●
           since
           that
           time
           ,
           there
           have
           been
           very
           many
           ,
           both
           〈◊〉
           the
           Greek
           and
           Latin
           Church
           of
           another
           Opinion
           .
           An●
           but
           a
           little
           before
           the
           Council
           of
           
             Trent
             ,
             Catharinus
          
           saith
           that
           a
           Friend
           of
           his
           ,
           and
           a
           Brother
           in
           Christ
           ,
           deride
           
           him
           as
           one
           that
           wanted
           Learning
           for
           daring
           to
           assert
           the●
           Books
           were
           within
           the
           Canon
           of
           Scripture
           ;
           and
           it
           's
           plain
           ,
           
             Card.
             Cajetan
          
           could
           never
           be
           perswaded
           of
           it
           :
           B●
           if
           he
           means
           since
           the
           Council
           of
           Trent
           ,
           then
           we
           are
           ●●turned
           to
           our
           first
           Difficulty
           ,
           how
           such
           a
           Council
           c●●
           make
           any
           Books
           Canonical
           ,
           which
           were
           not
           received
           〈◊〉
           such
           by
           the
           Catholick
           Church
           before
           ?
           For
           then
           they
           〈◊〉
           not
           declare
           the
           Canon
           ,
           but
           create
           it
           .
        
      
       
         
           XII
           .
           
             Of
             the
             Vulgar
             Edition
             of
             the
          
           Bible
           .
        
         
           1.
           
           WE
           do
           not
           dispute
           about
           the
           
             Vulgar
             Editi●●
          
           whether
           it
           may
           not
           be
           prefer'd
           before
           modern
           
           Latin
           Editions
           because
           of
           its
           great
           Antiquity
           in
           som●
           
           parts
           of
           it
           ,
           and
           its
           general
           Reception
           since
           the
           time
           of
           Gregory
           I.
           But
           our
           dispute
           is
           ,
           whether
           it
           be
           made
           so
           Authentick
           since
           the
           Council
           of
           Trent
           ,
           that
           no
           Appeals
           are
           to
           be
           made
           to
           the
           Originals
           ,
           
             i.
             e.
          
           whether
           that
           Council
           by
           its
           Authority
           could
           make
           a
           Version
           equal
           to
           the
           Originals
           out
           of
           which
           it
           was
           made
           ?
           Especially
           since
           at
           the
           time
           of
           that
           Decree
           ,
           the
           Vulgar
           Edition
           was
           confessed
           to
           be
           full
           of
           Errors
           and
           Corruptions
           by
           Sixtus
           V.
           who
           saith
           ,
           
           he
           took
           infinite
           pains
           to
           Correct
           them
           ,
           and
           yet
           left
           very
           many
           behind
           ,
           as
           appeared
           by
           Clement
           VIII
           .
           who
           corrected
           his
           Bibles
           in
           very
           many
           places
           ,
           and
           grants
           some
           faults
           were
           left
           uncorrected
           still
           ;
           Now
           ,
           how
           was
           it
           possible
           for
           the
           Council
           of
           Trent
           to
           declare
           that
           Edition
           Authentick
           ,
           which
           was
           afterwards
           so
           much
           corrected
           ?
           And
           ,
           whether
           was
           the
           correct
           Edition
           of
           Sixtus
           V.
           Authentick
           or
           not
           ,
           being
           made
           in
           pursuance
           of
           the
           Decree
           of
           the
           Council
           ?
           If
           not
           ,
           how
           comes
           Clemens
           his
           Edition
           to
           be
           made
           Authentick
           when
           the
           other
           was
           not
           ,
           since
           there
           may
           be
           corruptions
           found
           in
           that
           ,
           as
           well
           as
           the
           other
           ;
           and
           no
           one
           can
           tell
           ,
           but
           it
           may
           be
           Reviewed
           and
           Corrected
           still
           ;
           as
           some
           of
           their
           own
           Writers
           confess
           it
           stands
           in
           need
           
           of
           it
           ?
        
         
           2.
           
           Our
           Controversy
           is
           not
           so
           much
           about
           the
           Authority
           
           of
           the
           Vulgar
           Latin
           above
           other
           Latin
           Versions
           to
           those
           who
           understand
           them
           ;
           but
           whether
           none
           else
           but
           the
           Latin
           Version
           must
           be
           used
           by
           those
           who
           understand
           it
           not
           ?
           And
           here
           our
           Representer
           saith
           ,
           
             That
             he
             is
             commanded
             not
             to
             read
             any
             of
             these
             Translations
          
           (
           speaking
           of
           
           
           Tindal's
           ,
           
             and
             that
             in
          
           Q.
           Elizabeths
           
             time
             )
             but
             only
             that
             which
             is
             recommended
             to
             him
             by
             the
             Church
             .
          
           If
           this
           relate
           
             to
             the
             Vulgar
          
           Latin
           ,
           then
           we
           are
           to
           seek
           ,
           why
           the
           common
           people
           should
           have
           none
           to
           Read
           but
           what
           they
           cannot
           understand
           ;
           if
           to
           
             Translations
             of
             their
             own
          
           ,
           then
           we
           doubt
           not
           to
           make
           it
           appear
           ,
           that
           our
           Translation
           allowed
           among
           us
           ,
           is
           more
           exact
           and
           agreeable
           than
           any
           they
           can
           put
           into
           their
           hands
           .
        
      
       
         
         
           XIII
           .
           
             Of
             the
             Scriptures
             as
             a
             Rule
             of
             Faith.
             
          
        
         
           THE
           only
           thing
           insisted
           on
           here
           is
           ,
           
             That
             it
             is
             not
          
           
           
             the
             Words
             ,
             but
             the
             Sense
             of
             Scripture
             is
             the
             Rule
             ;
             and
             that
             this
             Sense
             is
             not
             to
             be
             taken
             from
             mens
             private
             Fancies
             ,
             which
             are
             various
             and
             uncertain
             ;
             and
             therefore
             where
             there
             is
             no
             security
             from
             Errors
             ,
             there
             is
             nothing
             capable
             of
             being
             a
             Rule
             .
          
        
         
           To
           clear
           this
           ,
           we
           must
           consider
           ,
        
         
           1.
           
           That
           it
           is
           not
           necessary
           to
           the
           making
           of
           a
           Rule
           ,
           to
           prevent
           any
           possibility
           of
           mistake
           ,
           but
           that
           it
           be
           such
           that
           they
           cannot
           mistake
           without
           their
           own
           fault
           .
           For
           Certainty
           in
           it self
           ,
           and
           Sufficiency
           for
           the
           use
           of
           others
           ,
           are
           all
           the
           necessary
           Properties
           of
           a
           Rule
           ;
           but
           after
           all
           ,
           it
           's
           possible
           for
           men
           not
           to
           apply
           the
           Rule
           aright
           ,
           and
           then
           they
           are
           to
           be
           blamed
           ,
           and
           not
           the
           Rule
           .
        
         
           2.
           
           If
           no
           men
           can
           be
           certain
           of
           the
           right
           sense
           of
           Scripture
           ,
           then
           it
           is
           not
           plain
           in
           necessary
           things
           ;
           which
           is
           contrary
           to
           the
           Design
           of
           it
           ,
           and
           to
           the
           clearest
           Testimonies
           of
           Antiquity
           ,
           and
           to
           the
           common
           sense
           of
           all
           Christians
           ,
           who
           never
           doubted
           or
           disputed
           the
           sense
           of
           some
           things
           revealed
           therein
           ;
           as
           the
           Unity
           of
           the
           Godhead
           ,
           the
           making
           of
           the
           World
           by
           him
           ,
           the
           Deluge
           ,
           the
           History
           of
           the
           Patriarchs
           ,
           the
           Captivity
           of
           the
           Jews
           ,
           the
           coming
           of
           the
           Messias
           ,
           his
           sending
           his
           Apostles
           ,
           his
           coming
           again
           to
           Judgment
           ,
           &c.
           
           No
           man
           who
           reads
           such
           things
           in
           Scripture
           can
           have
           any
           doubt
           about
           the
           sense
           and
           meaning
           of
           the
           Words
           .
        
         
           3.
           
           Where
           the
           sense
           is
           dubious
           ,
           we
           do
           not
           allow
           any
           Man
           to
           put
           what
           sense
           he
           please
           upon
           them
           ;
           but
           we
           say
           ,
           there
           are
           certain
           means
           ,
           whereby
           he
           may
           either
           attain
           to
           the
           true
           Sense
           ,
           or
           not
           be
           damned
           if
           he
           do
           not
           .
           And
           the
           first
           thing
           every
           man
           is
           to
           regard
           ,
           is
           not
           his
           security
           from
           being
           deceived
           ,
           but
           from
           being
           damned
           .
           
           For
           Truth
           is
           made
           known
           in
           order
           to
           Salvation
           ;
           if
           therefore
           I
           am
           sure
           to
           attain
           the
           chief
           end
           ,
           I
           am
           not
           so
           much
           concerned
           ,
           as
           to
           the
           possibility
           of
           Errors
           ,
           as
           that
           I
           be
           not
           deceived
           by
           my
           own
           fault
           .
           We
           do
           not
           therefore
           leave
           men
           
             either
             to
             follow
             their
             own
             fancy
             ,
             or
             to
             Interpret
             Scripture
             by
             it
          
           ;
           but
           we
           say
           ,
           They
           are
           bound
           upon
           pain
           of
           Damnation
           to
           seek
           the
           Truth
           sincerely
           ,
           and
           to
           use
           the
           best
           means
           in
           order
           to
           it
           ;
           and
           if
           they
           do
           this
           ,
           they
           either
           will
           not
           err
           ,
           or
           their
           Errors
           will
           not
           be
           their
           Crime
           .
        
      
       
         
           XIV
           .
           
             Of
             the
             Interpretation
             of
             Scripture
          
           .
        
         
           1.
           
           THE
           Question
           is
           not
           ,
           Whether
           Men
           are
           not
           bound
           to
           make
           use
           of
           the
           best
           means
           for
           the
           Right
           Interpretation
           of
           Scripture
           ,
           by
           Reading
           ,
           Meditation
           ,
           Prayer
           ,
           Advice
           ,
           a
           humble
           and
           teachable
           temper
           ,
           
             &c.
             i.
             e.
          
           all
           the
           proper
           means
           fit
           for
           such
           an
           end
           ?
           but
           whether
           after
           all
           these
           ,
           there
           be
           a
           necessity
           of
           submitting
           to
           some
           Infallible
           Judge
           ,
           in
           order
           to
           the
           attaining
           the
           certain
           sense
           of
           Scripture
           ?
        
         
           2.
           
           The
           Question
           is
           not
           ,
           Whether
           we
           ought
           not
           to
           have
           a
           mighty
           regard
           to
           the
           sense
           of
           the
           whole
           Christian
           Church
           in
           all
           Ages
           since
           the
           Apostles
           ,
           which
           we
           profess
           to
           have
           ;
           but
           whether
           the
           present
           Roman
           Church
           ,
           as
           it
           stands
           divided
           from
           other
           Communions
           ,
           hath
           such
           a
           Right
           and
           Authority
           to
           interpret
           Scripture
           ,
           that
           we
           are
           bound
           to
           believe
           that
           to
           be
           the
           Infallible
           sense
           of
           Scripture
           which
           she
           delivers
           .
        
         
           And
           here
           I
           cannot
           but
           take
           notice
           how
           strangely
           this
           matter
           is
           here
           Misrepresented
           ;
           for
           the
           Case
           is
           put
           ,
        
         
           1.
           
           As
           if
           every
           one
           who
           rejects
           their
           pretence
           of
           Infallibility
           ,
           had
           nothing
           to
           guide
           him
           but
           his
           own
           private
           
           Fancy
           in
           the
           Interpretation
           of
           Scripture
           .
        
         
           2.
           
           As
           if
           we
           rejected
           the
           sense
           put
           upon
           Scripture
           by
           the
           whole
           Community
           of
           Christians
           in
           all
           Ages
           since
           the
           
           Apostles
           times
           .
           Whereas
           we
           appeal
           in
           the
           matters
           in
           difference
           between
           us
           ,
           to
           this
           universal
           sense
           of
           the
           Christian
           Church
           ,
           and
           are
           verily
           perswaded
           they
           cannot
           make
           it
           out
           in
           any
           one
           point
           wherein
           we
           differ
           from
           them
           .
           And
           themselves
           cannot
           deny
           ,
           that
           in
           several
           we
           have
           plainly
           the
           consent
           of
           the
           first
           Ages
           ,
           as
           far
           as
           appears
           by
           the
           Books
           remaining
           ,
           on
           our
           side
           ;
           as
           in
           the
           Worship
           of
           Images
           ,
           Invocation
           of
           Saints
           ,
           Papal
           Supremacy
           ,
           Communion
           in
           both
           kinds
           ,
           Prayer
           and
           Scripture
           in
           known
           Tongues
           ;
           and
           I
           may
           safely
           add
           ,
           the
           Sufficiency
           of
           Scripture
           ,
           Transubstantiation
           ,
           Auricular
           Confession
           ,
           Publick
           Communions
           ,
           Solitary
           Masses
           ,
           to
           name
           no
           more
           .
        
         
           But
           here
           lies
           the
           Artifice
           ;
           we
           must
           not
           pretend
           to
           be
           capable
           of
           Judging
           either
           of
           Scripture
           or
           Tradition
           ,
           but
           we
           must
           trust
           their
           Judgment
           what
           is
           the
           sense
           of
           Scripture
           ,
           and
           what
           hath
           been
           the
           Practice
           of
           the
           Church
           in
           all
           Ages
           ,
           although
           their
           own
           Writers
           confess
           the
           contrary
           ;
           which
           is
           very
           hard
           .
        
         
           But
           he
           seems
           to
           argue
           for
           such
           a
           submission
           to
           the
           
           Church
           ;
           1.
           
           
             Because
             we
             receive
             the
             Book
             of
             Scripture
             from
             her
             ;
             therefore
             from
             her
             we
             are
             to
             receive
             the
             sense
             of
             the
             Book
             .
          
           An
           admirable
           Argument
           !
           We
           receive
           the
           
             Old
             Testament
          
           from
           the
           Jews
           ,
           therefore
           from
           them
           we
           are
           to
           receive
           the
           sense
           of
           the
           
             Old
             Testament
          
           ;
           and
           so
           we
           are
           to
           reject
           the
           true
           Messias
           .
           But
           this
           is
           not
           all
           ;
           if
           by
           the
           Church
           they
           mean
           the
           Church
           of
           Rome
           in
           distinction
           from
           others
           ,
           we
           deny
           it
           ;
           if
           they
           mean
           the
           whole
           Christian
           Church
           ,
           we
           grant
           it
           ;
           but
           then
           the
           force
           of
           it
           is
           quite
           lost
           .
           But
           why
           is
           it
           not
           possible
           for
           the
           Church
           of
           Rome
           to
           keep
           these
           Writings
           ,
           and
           deliver
           them
           to
           others
           ,
           which
           make
           against
           her self
           ?
           Do
           not
           persons
           in
           Law-Suits
           often
           produce
           Deeds
           which
           make
           against
           them
           ?
           But
           there
           is
           yet
           a
           farther
           Reason
           ;
           it
           was
           not
           possible
           for
           the
           Church
           of
           Rome
           to
           make
           away
           these
           Writings
           ,
           being
           so
           universally
           spread
           .
        
         
         
           2.
           
           Because
           the
           Church
           puts
           the
           difference
           between
           true
           and
           false
           Books
           ,
           therefore
           that
           must
           be
           trusted
           for
           the
           true
           sense
           of
           them
           .
           Which
           is
           just
           as
           if
           one
           should
           argue
           ,
           The
           Clerks
           of
           the
           Rolls
           are
           to
           give
           an
           account
           to
           the
           Court
           of
           true
           Records
           ,
           therefore
           they
           are
           to
           sit
           on
           the
           Bench
           ,
           and
           to
           give
           Judgment
           in
           all
           Causes
           .
           The
           Church
           is
           only
           to
           declare
           what
           it
           finds
           as
           to
           Canonical
           Books
           ;
           but
           hath
           no
           Power
           to
           make
           any
           Book
           Canonical
           which
           was
           not
           before
           received
           for
           such
           .
           But
           I
           confess
           Stapleton
           saith
           ,
           the
           Church
           if
           it
           please
           may
           make
           Hermes
           his
           Pastor
           ,
           and
           Clemens
           his
           Constitutions
           Canonical
           :
           but
           
           I
           do
           not
           think
           our
           Author
           will
           therein
           follow
           him
           .
        
      
       
         
           XV.
           
             Of
             Tradition
          
           .
        
         
           1.
           
           THE
           Question
           is
           not
           about
           
             Human
             Traditions
             supplying
          
           
           
             the
             Defects
             of
             Scripture
          
           ,
           as
           he
           misrepresents
           it
           ;
           but
           whether
           there
           be
           an
           Unwritten
           Word
           ,
           which
           we
           are
           equally
           bound
           to
           receive
           with
           the
           Written
           Word
           :
           Altho
           these
           things
           which
           pass
           under
           that
           Name
           ,
           are
           really
           but
           
             Humane
             Traditions
          
           ;
           yet
           we
           do
           not
           deny
           that
           they
           pretend
           them
           to
           be
           of
           Divine
           Original
           .
        
         
           2.
           
           We
           do
           not
           deny
           ,
           but
           
             the
             Apostles
             might
             deliver
             such
             things
             by
             Word
             ,
             as
             well
             as
             by
             Epistle
             ,
             which
             their
             Disciples
             were
             bound
             to
             believe
             and
             keep
             :
          
           but
           we
           think
           there
           is
           some
           difference
           to
           be
           made
           between
           what
           we
           certainly
           know
           
           they
           delivered
           in
           Writing
           ,
           and
           what
           it
           is
           now
           impossible
           for
           us
           to
           know
           ;
           viz.
           what
           they
           delivered
           by
           Word
           without
           Writing
           .
        
         
           3.
           
           We
           see
           no
           ground
           why
           any
           one
           should
           believe
           any
           
           Doctrine
           
             with
             a
             stedfast
             and
             Divine
             Faith
             ,
          
           which
           is
           not
           bottom'd
           on
           the
           Written
           Word
           ;
           for
           then
           his
           Faith
           must
           be
           built
           on
           the
           Testimony
           of
           the
           Church
           as
           Divine
           and
           Infallibe
           ,
           or
           else
           his
           Faith
           cannot
           be
           Divine
           .
           But
           it
           is
           impossible
           to
           prove
           it
           to
           be
           Divine
           and
           Infallible
           ,
           but
           by
           the
           
           Written
           Word
           ;
           and
           therefore
           ,
           as
           it
           is
           not
           reasonable
           that
           he
           should
           believe
           the
           Written
           Word
           by
           such
           a
           Divine
           Testimony
           of
           the
           Church
           ;
           so
           if
           any
           particular
           Doctrine
           may
           be
           received
           on
           the
           Authority
           of
           the
           Church
           without
           the
           Written
           Word
           ,
           then
           all
           Articles
           of
           Faith
           may
           ,
           and
           so
           there
           would
           be
           no
           need
           of
           the
           Written
           Word
           .
        
         
           4.
           
           The
           Faith
           of
           Christians
           doth
           no
           otherwise
           stand
           upon
           the
           Foundation
           of
           the
           Churches
           Tradition
           ,
           than
           as
           
           it
           delivers
           down
           to
           us
           the
           Books
           of
           Scripture
           ;
           but
           we
           acknowledg
           the
           general
           Sense
           of
           the
           Chrstian
           Church
           to
           be
           a
           very
           great
           help
           for
           understanding
           the
           true
           sense
           of
           Scripture
           ;
           and
           we
           do
           not
           reject
           any
           thing
           so
           delivered
           ;
           but
           what
           is
           all
           this
           to
           the
           Church
           of
           Rome
           ?
           But
           this
           is
           still
           the
           way
           of
           true
           Representing
           .
        
      
       
         
           XVI
           .
           
             Of
             Councils
          
           .
        
         
           1.
           
           WE
           are
           glad
           to
           find
           so
           good
           a
           Resolution
           as
           seems
           
           to
           be
           expressed
           in
           these
           words
           ,
           viz.
           
             That
             he
             is
             obliged
             to
             believe
             nothing
             besides
             that
             which
             Christ
             taught
             ,
             and
             his
             Apostles
             ;
             and
             if
             any
             thing
             contrary
             to
             this
             should
             be
             defined
             ,
             and
             commanded
             to
             be
             believed
             ,
             even
             by
             Ten
             Thousand
             Councils
             ,
             he
             believes
             it
             damnable
             in
             any
             one
             to
             receive
             it
             ,
             and
             by
             such
             Decrees
             to
             make
             Additions
             to
             his
             Creed
             .
          
           This
           seems
           to
           be
           a
           very
           good
           Saying
           ,
           and
           it
           is
           pity
           any
           thing
           else
           should
           overthrow
           it
           .
           But
           here
           lies
           the
           Misrepresenting
           ;
           he
           will
           believe
           what
           Christ
           and
           his
           Apostles
           taught
           ,
           from
           the
           Definitions
           of
           Councils
           ;
           and
           so
           all
           this
           goodly
           Fabrick
           falls
           to
           nothing
           ;
           for
           it
           is
           but
           as
           if
           one
           should
           say
           ,
           If
           Aristotle
           should
           falsly
           deliver
           
           Plato's
           sense
           ,
           I
           will
           never
           believe
           him
           ,
           but
           I
           am
           resolved
           to
           take
           
           Plato's
           sense
           only
           from
           
           Aristotle's
           Words
           .
           So
           here
           ,
           he
           first
           declares
           he
           will
           take
           the
           Faith
           of
           Christ
           from
           the
           Church
           ;
           and
           then
           he
           saith
           ,
           if
           the
           Church
           Representative
           should
           contradict
           the
           Faith
           of
           Christ
           ,
           he
           would
           never
           believe
           it
           .
        
         
         
           2.
           
           We
           dispute
           not
           with
           them
           ,
           the
           Right
           and
           Necessity
           of
           
             General
             Councils
          
           ,
           (
           upon
           great
           occasions
           )
           if
           they
           be
           truly
           so
           ,
           rightfully
           called
           ,
           lawfully
           assembled
           ,
           and
           fairly
           managed
           ;
           which
           have
           been
           ,
           and
           may
           be
           of
           great
           use
           to
           the
           Christian
           World
           ,
           for
           setling
           the
           Faith
           ,
           healing
           the
           Breaches
           of
           Christendom
           ,
           and
           reforming
           abuses
           .
           And
           we
           farther
           say
           ,
           that
           the
           Decrees
           of
           such
           Councils
           ought
           to
           be
           submitted
           to
           ,
           where
           they
           proceed
           upon
           certain
           Grounds
           of
           Faith
           ,
           and
           not
           upon
           unwritten
           Traditions
           ;
           Which
           was
           the
           fatal
           stumbling
           at
           the
           Threshold
           in
           the
           Council
           of
           Trent
           ,
           and
           was
           not
           to
           be
           recovered
           afterwards
           ;
           for
           their
           setting
           up
           Traditions
           equally
           with
           the
           Written
           Word
           ,
           made
           it
           easie
           for
           them
           to
           define
           ,
           and
           as
           easie
           for
           all
           others
           to
           reject
           their
           Definitions
           ,
           in
           case
           there
           had
           not
           been
           so
           many
           other
           Objections
           against
           the
           Proceedings
           of
           that
           Council
           .
           And
           so
           all
           our
           Dispute
           concerning
           this
           matter
           is
           taken
           off
           from
           the
           general
           Notion
           ,
           and
           runs
           into
           the
           particular
           Debate
           concerning
           the
           Qualifications
           and
           Proceedings
           of
           some
           which
           were
           called
           Free
           ,
           General
           Councils
           ;
           but
           were
           neither
           General
           ,
           nor
           Free
           ;
           and
           therefore
           could
           not
           deliver
           the
           sense
           of
           the
           Catholick
           Church
           ,
           which
           our
           Author
           requires
           them
           to
           
           do
           .
        
      
       
         
           XVII
           .
           
             Of
             Infallibility
             in
             the
             Church
          
           .
        
         
           1.
           
           HE
           doth
           not
           pretend
           this
           belongs
           to
           the
           Pastors
           and
           
           Prelates
           of
           his
           Church
           ,
           who
           may
           fall
           ,
           he
           saith
           ,
           into
           Heresie
           and
           Schism
           ;
           but
           that
           the
           whole
           Church
           is
           secured
           by
           Divine
           Promises
           from
           all
           Error
           and
           Danger
           of
           Prevarication
           ;
           which
           he
           proves
           from
           the
           Promises
           of
           the
           New
           Testament
           ,
           Mat.
           16.
           18
           —
           28.
           20.
           
           John
           14.
           16
           ,
           26.
           
           But
           however
           the
           former
           seems
           to
           take
           away
           Infallibility
           from
           the
           Guides
           of
           the
           Church
           ,
           yet
           that
           this
           is
           to
           be
           understood
           of
           them
           separately
           ,
           appears
           by
           what
           follows
           .
        
         
         
           2.
           
           The
           like
           Assistance
           of
           the
           Holy
           Ghost
           he
           believes
           
           to
           be
           in
           all
           General
           Councils
           ,
           which
           is
           the
           Church
           Representative
           ;
           by
           which
           they
           are
           specially
           protected
           from
           all
           error
           in
           all
           definitions
           and
           declarations
           in
           matters
           of
           Faith.
           
        
         
           Now
           here
           are
           two
           sorts
           of
           Infallibility
           tacked
           to
           one
           another
           by
           vertue
           of
           these
           general
           Promises
           ,
           which
           ought
           more
           distinctly
           to
           be
           considered
           .
        
         
           1.
           
           To
           preserve
           Christs
           Church
           so
           as
           it
           shall
           never
           cease
           to
           be
           a
           Church
           ,
           is
           one
           thing
           ;
           to
           preserve
           it
           from
           all
           Error
           is
           another
           :
           The
           former
           answers
           the
           End
           of
           Christs
           Promises
           as
           to
           the
           Duration
           of
           the
           Church
           ;
           and
           the
           latter
           is
           not
           implied
           in
           them
           .
        
         
           2.
           
           The
           promise
           of
           
             teaching
             them
             all
             Truth
          
           ,
           Joh.
           16.
           13.
           is
           not
           made
           to
           the
           whole
           Church
           ,
           but
           to
           the
           Apostles
           :
           And
           their
           case
           was
           so
           peculiar
           and
           extraordinary
           ,
           that
           there
           can
           be
           no
           just
           inference
           from
           the
           assistance
           promised
           to
           them
           ,
           of
           what
           the
           Church
           should
           enjoy
           in
           all
           Ages
           .
        
         
           3.
           
           If
           the
           diffusive
           Church
           have
           no
           infallible
           Assistance
           promised
           ,
           then
           no
           infallible
           Assistance
           can
           from
           thence
           be
           proved
           for
           the
           Church
           Representative
           ;
           so
           that
           some
           particular
           Promises
           to
           the
           Guides
           of
           the
           Church
           as
           assembled
           together
           ,
           are
           necessary
           to
           prove
           the
           Infallibility
           of
           Councils
           .
        
         
           4.
           
           It
           by
           no
           means
           proves
           following
           Councils
           to
           be
           Infallible
           ,
           because
           the
           Apostles
           said
           ,
           Acts
           15.
           28.
           
           
             It
             seemed
             good
             to
             the
             Holy
             Ghost
             ,
             and
             to
             us
             .
          
           Our
           Author
           
             doth
             not
          
           
           
             doubt
             ,
             but
             the
             same
             may
             be
             prefixed
             to
             all
             determinations
             in
             point
             of
             Faith
             ,
             resolved
             on
             by
             any
             General
             Council
             lawfully
             assembled
             since
             that
             time
             ,
             or
             to
             be
             held
             to
             the
             Worlds
             end
             .
          
           But
           what
           Reason
           he
           had
           for
           not
           doubting
           in
           this
           matter
           ,
           I
           cannot
           see
           ;
           
             the
             Assistance
          
           ,
           he
           saith
           ,
           
             being
             to
             extend
             as
             far
             as
             the
             Promise
             :
          
           But
           shall
           Assistance
           imply
           Infallibility
           ?
           Then
           there
           must
           be
           good
           store
           ,
           as
           long
           as
           the
           Promises
           of
           Divine
           Grace
           hold
           good
           :
           But
           this
           Assistance
           of
           Councils
           is
           very
           different
           from
           the
           Assistance
           of
           Grace
           ;
           for
           
           the
           Church
           may
           subsist
           without
           Councils
           ,
           but
           cannot
           without
           Grace
           :
           What
           General
           Council
           was
           there
           from
           the
           meeting
           ,
           Acts
           15.
           to
           the
           Council
           of
           Nice
           ?
           Were
           not
           Christs
           Promises
           fulfilled
           to
           his
           Church
           all
           that
           time
           ,
           when
           it
           encreased
           in
           all
           parts
           against
           the
           most
           violent
           Opposition
           ?
        
         
           5.
           
           No
           Parity
           of
           Reason
           from
           the
           Jewish
           Church
           can
           be
           sufficient
           Proof
           for
           Infallibility
           in
           the
           Christian.
           But
           our
           Author
           argues
           thus
           ,
           
             If
             Gods
             special
             Assistance
             was
             never
             wanting
             to
             the
             Church
             of
             the
             Jews
             so
             as
             to
             let
             it
             fail
             in
             the
             Truth
             of
             its
             Doctrine
             ,
             or
             its
             Authority
             ;
             Why
             should
             not
             he
             believe
             the
             same
             of
             the
             Church
             of
             Christ
             ,
             which
             is
             built
             on
             better
             Promises
             ?
          
           What
           special
           Assistance
           was
           it
           
           which
           Israel
           had
           ,
           when
           it
           is
           said
           ,
           that
           
             for
             a
             long
             time
             Israel
             had
             been
             without
             the
             true
             God
             ,
             and
             without
             a
             teaching
             Priest
             ,
             and
             without
             Law
             ?
          
           And
           as
           to
           Judah
           ,
           was
           there
           no
           failing
           in
           point
           of
           Doctrine
           in
           our
           Saviours
           time
           ?
           It
           
           is
           true
           they
           had
           the
           Law
           intire
           ,
           and
           that
           was
           all
           that
           was
           good
           among
           them
           ;
           for
           their
           Teachers
           had
           corrupted
           themselves
           and
           the
           People
           ,
           and
           made
           the
           Law
           of
           no
           effect
           among
           them
           :
           If
           there
           were
           Infallibility
           any
           where
           ,
           it
           must
           be
           in
           the
           High
           Priest
           and
           Sanhedrim
           ;
           but
           is
           it
           possible
           for
           any
           Christian
           to
           think
           them
           infallible
           ,
           when
           they
           were
           so
           grosly
           mistaken
           about
           the
           main
           Article
           of
           their
           Faith
           as
           to
           the
           Messias
           ,
           and
           pronounced
           him
           worthy
           of
           death
           ?
           Is
           not
           this
           a
           fine
           Argument
           for
           the
           Infallibility
           of
           the
           Guides
           of
           the
           Christian
           Church
           ?
           
             But
             the
             Church
             of
             Christ
             hath
             better
             Promises
             :
          
           No
           doubt
           of
           it
           ,
           greater
           Promises
           of
           Grace
           and
           Mercy
           in
           this
           World
           ,
           and
           in
           that
           to
           come
           :
           but
           what
           is
           all
           this
           to
           Infallibility
           in
           Councils
           ?
        
         
           6.
           
           Christ's
           Command
           of
           Obedience
           to
           those
           who
           sat
           in
           Moses
           Chair
           ,
           
             (
             Matt.
          
           23.
           2.
           
           )
           doth
           not
           prove
           the
           Infallibility
           of
           those
           who
           sat
           there
           .
           Yet
           this
           is
           alledged
           to
           that
           purpose
           ;
           and
           that
           men
           ought
           not
           to
           doubt
           of
           the
           Reasonableness
           of
           the
           Commands
           of
           their
           Superiors
           .
           
           
           But
           St.
           Chrysostom
           saith
           ,
           
             our
             Saviour
             speaks
             of
             the
             things
          
           
           
             commanded
             by
             the
             Law
             of
          
           Moses
           .
           
             Per
             Cathedram
             Doctrinam
             Legis
             ostendit
          
           ,
           saith
           S.
           
             Jerom
             ;
             Not
             their
             own
             Doctrine
             ,
          
           
           
             but
             that
             of
          
           Moses
           ,
           saith
           Isidore
           ;
           and
           so
           Hilary
           and
           
             Theophylact
             .
             Maldonate
          
           confesseth
           ,
           our
           Saviours
           Words
           are
           to
           be
           understood
           ,
           not
           of
           their
           own
           Doctrine
           ,
           but
           of
           that
           of
           the
           Law
           ;
           and
           therefore
           he
           yields
           the
           Obedience
           here
           required
           is
           to
           be
           restrained
           to
           that
           ;
           
             All
             things
          
           ,
           saith
           
             Cajetan
             ,
             which
             they
             teach
             out
             of
          
           Moses
           
             's
             Chair
             :
             Not
             all
             their
             Doctrines
             ,
             but
             as
             far
             as
             they
             were
             conformable
             to
             the
             Law
             ,
          
           saith
           Ferus
           .
           Now
           ,
           can
           any
           one
           hence
           infer
           ,
           that
           no
           men
           ought
           to
           dispute
           any
           Commands
           of
           Superiors
           ,
           when
           it
           is
           supposed
           ,
           that
           there
           is
           a
           Rule
           and
           Standard
           for
           them
           to
           speak
           according
           to
           ;
           and
           our
           Saviour
           elsewhere
           doth
           suppose
           these
           very
           Men
           to
           teach
           things
           contrary
           to
           the
           
           Law
           ;
           as
           in
           the
           Case
           of
           Corban
           .
           Would
           our
           Saviour
           contradict
           himself
           ?
           or
           require
           a
           blind
           Obedience
           in
           things
           repugnant
           to
           the
           Law
           ?
           We
           do
           not
           deny
           a
           due
           submission
           to
           our
           Superiours
           in
           the
           Church
           ;
           yea
           ,
           we
           allow
           them
           a
           Power
           to
           determine
           things
           not
           forbidden
           ;
           and
           think
           obedience
           due
           in
           such
           things
           by
           vertue
           of
           their
           Authority
           ;
           but
           yet
           this
           is
           far
           enough
           from
           Infallibility
           ,
           or
           an
           unlimited
           implict
           Obedience
           ,
           which
           would
           overthrow
           the
           force
           of
           all
           our
           Saviours
           Reasonings
           against
           the
           
             Scribes
             and
             Pharisees
          
           ,
           as
           to
           their
           misinterpreting
           the
           Law
           ,
           and
           the
           Superstitious
           Practises
           they
           imposed
           upon
           the
           People
           .
        
      
       
         
           XVIII
           .
           
             Of
             the
             POPE
          
           .
        
         
           1.
           
           WE
           do
           not
           charge
           them
           with
           
             believing
             the
             Pope
             to
             be
             God
          
           ;
           which
           it
           seems
           himself
           did
           ,
           if
           we
           believe
           the
           Misrepresenter
           in
           his
           Preface
           ;
           but
           there
           is
           some
           Reason
           to
           doubt
           whether
           they
           do
           not
           at
           some
           times
           give
           him
           greater
           Honour
           than
           becomes
           a
           Man.
           I
           instance
           
           in
           the
           Adoration
           after
           his
           Election
           ,
           when
           the
           new
           
           Pope
           is
           placed
           upon
           the
           Altar
           to
           receive
           the
           Submissions
           of
           the
           Cardinals
           ;
           but
           the
           Altar
           ,
           themselves
           do
           confess
           to
           be
           Sacred
           to
           God
           alone
           ;
           And
           there
           they
           profess
           to
           Worship
           Jesus
           Christ
           ,
           as
           present
           in
           the
           Host.
           This
           therefore
           looks
           too
           much
           like
           assuming
           the
           Place
           of
           Christ
           ,
           and
           not
           becoming
           the
           Distance
           between
           God
           and
           Man.
           
        
         
           2.
           
           The
           Question
           is
           ,
           Whether
           Christ
           hath
           appointed
           the
           Pope
           or
           Bishop
           of
           Rome
           to
           be
           Pastor
           ,
           Governour
           ,
           and
           Head
           of
           his
           Church
           under
           him
           ?
           This
           ,
           he
           saith
           ,
           he
           believes
           ,
           and
           this
           he
           knows
           we
           deny
           ,
           and
           therefore
           had
           
           Reason
           to
           expect
           some
           Proof
           of
           it
           .
           But
           instead
           ,
           he
           tells
           us
           how
           they
           look
           on
           themselves
           as
           obliged
           to
           shew
           him
           the
           Respect
           due
           to
           his
           Place
           ,
           which
           he
           knows
           is
           not
           the
           matter
           in
           Question
           .
           Two
           things
           however
           he
           saith
           ,
           which
           seem
           to
           justify
           his
           Title
           .
        
         
           1.
           
           He
           is
           the
           Successor
           of
           St.
           Peter
           ,
           to
           whom
           Christ
           
           committed
           the
           care
           of
           his
           Flock
           .
           But
           how
           far
           is
           this
           from
           proving
           the
           Pope
           to
           be
           Head
           of
           the
           Church
           under
           Christ
           ?
           For
           ,
           how
           doth
           it
           appear
           that
           Christ
           ever
           made
           S.
           Peter
           Head
           of
           the
           Church
           ,
           or
           committed
           his
           Flock
           to
           him
           ,
           in
           contradistinction
           to
           the
           rest
           of
           the
           Apostles
           ?
           This
           is
           so
           far
           from
           being
           evident
           from
           Scripture
           ,
           that
           the
           Learned
           men
           of
           their
           Church
           are
           ashamed
           of
           the
           Places
           commonly
           produced
           for
           it
           ;
           it
           being
           impossible
           ever
           to
           justify
           the
           sense
           of
           them
           according
           to
           their
           own
           Rules
           of
           Interpreting
           Scripture
           ,
           viz.
           by
           the
           unanimous
           consent
           of
           the
           Fathers
           .
           For
           ,
           1.
           
           
             Thou
             art
             Peter
             ,
             and
             upon
             this
             Rock
          
           
           
             will
             I
             build
             my
             Church
          
           ,
           is
           interpreted
           by
           many
           of
           the
           Fathers
           both
           Greek
           and
           Latin
           ,
           of
           S.
           Peters
           Confession
           ,
           and
           not
           of
           his
           Person
           ;
           so
           by
           S.
           Chrysostom
           ,
           S.
           Ambrose
           ,
           S.
           Augustin
           ,
           
           S.
           Basil
           of
           Selucioe
           ,
           S.
           Hilary
           ,
           S.
           
             Gregory
             Nyssen
          
           ,
           and
           Theodoret
           ;
           all
           great
           and
           considerable
           Persons
           in
           the
           
           Christian
           Church
           ,
           whose
           words
           are
           plain
           and
           full
           to
           that
           purpose
           ;
           and
           so
           they
           can
           never
           produce
           the
           unanimous
           consent
           of
           the
           Fathers
           for
           S.
           
           Peter's
           Supremacy
           out
           of
           these
           Words
           .
           2.
           
           
             And
             unto
             thee
             will
             I
             give
             the
             Keys
             of
             the
          
           
           
             Kingdom
             of
             Heaven
          
           ,
           are
           interpreted
           by
           the
           Fathers
           of
           S.
           Peter
           in
           common
           with
           the
           other
           Apostles
           ;
           so
           Origen
           ,
           S.
           
           Cyprian
           ,
           S.
           Hilary
           ,
           S.
           Hierom
           ,
           and
           S.
           Augustin
           ,
           as
           they
           are
           all
           owned
           by
           a
           Member
           of
           the
           Roman
           Communion
           .
           And
           3.
           
           For
           these
           Words
           ,
           
             Feed
             my
             Sheep
          
           ,
           a
           late
           Learned
           Doctor
           of
           the
           Sorban
           shews
           ,
           that
           if
           they
           prove
           any
           thing
           Peculiar
           to
           S.
           Peter
           ,
           they
           must
           prove
           him
           sole
           Pastor
           of
           the
           Church
           ,
           which
           was
           the
           thing
           S.
           Gregory
           disputed
           against
           so
           warmly
           .
           But
           that
           there
           was
           nothing
           peculiar
           to
           S.
           Peter
           ,
           above
           or
           beyond
           the
           rest
           of
           the
           Apostles
           ,
           he
           shews
           at
           large
           from
           S.
           Chrysostom
           ,
           S.
           Cyril
           ,
           S.
           Augustin
           and
           others
           ,
           to
           whom
           I
           refer
           the
           Reader
           ,
           and
           to
           the
           former
           Authors
           .
           But
           suppose
           it
           were
           made
           to
           appear
           ,
           that
           S.
           Peter
           was
           Head
           of
           the
           Church
           ,
           How
           doth
           the
           Bishop
           of
           
           Rome's
           Succession
           in
           that
           Headship
           shew
           it self
           ?
           To
           that
           he
           saith
           ,
           2.
           
           That
           there
           hath
           been
           a
           visibile
           Succession
           of
           above
           Two
           hundred
           and
           fifty
           Bishops
           ,
           acknowledged
           as
           such
           in
           all
           past
           Ages
           by
           the
           Christian
           World.
           
             As
             such
          
           :
           What
           is
           that
           ?
           As
           Bishops
           of
           Rome
           ?
           That
           is
           not
           of
           weight
           enough
           to
           put
           it
           upon
           Trial
           ;
           as
           Heads
           of
           the
           Catholick-Church
           ?
           That
           he
           knows
           is
           not
           only
           denied
           by
           us
           ,
           but
           by
           all
           the
           
             Greek
             ,
             Armenian
             ,
             Nestorian
             ,
             Abyssin
          
           Churches
           ;
           so
           that
           we
           dare
           say
           ,
           it
           was
           never
           allowed
           in
           any
           one
           Age
           of
           the
           Christian
           Church
           .
           But
           we
           need
           not
           insist
           on
           the
           proof
           of
           this
           ,
           since
           the
           late
           mentioned
           Authors
           of
           the
           Roman
           Communion
           have
           taken
           so
           great
           pains
           ,
           not
           only
           to
           prove
           the
           Popes
           Supremacy
           to
           be
           an
           Incroachment
           and
           Usurpation
           in
           the
           Church
           ,
           but
           that
           the
           laying
           it
           aside
           is
           necessary
           to
           the
           Peace
           and
           Unity
           of
           it
           .
           And
           until
           the
           Divine
           Institution
           of
           the
           Papal
           Supremacy
           be
           proved
           ,
           it
           is
           to
           no
           purpose
           to
           debate
           what
           manner
           
           of
           Assistance
           is
           promised
           to
           the
           Pope
           in
           his
           Decrees
           .
           
           Our
           Author
           is
           willing
           to
           decline
           the
           debate
           about
           his
           Personal
           Infallibility
           ,
           as
           a
           matter
           of
           Opinion
           ,
           and
           not
           of
           Faith
           ;
           and
           yet
           he
           saith
           he
           doubts
           not
           but
           God
           doth
           grant
           a
           special
           Assistancé
           to
           the
           High
           Priest
           ,
           for
           the
           good
           of
           the
           whole
           Flock
           ,
           under
           the
           New
           Law
           ,
           as
           he
           did
           under
           the
           Old
           ;
           and
           produces
           the
           Instance
           of
           Caiaphas
           ,
           Joh.
           11.
           51.
           
           This
           is
           a
           very
           surprizing
           way
           of
           Reasoning
           ;
           for
           if
           his
           Arguments
           be
           good
           from
           Scripture
           ,
           he
           must
           hold
           the
           Popes
           personal
           Infallibity
           as
           a
           matter
           of
           Faith
           ;
           and
           yet
           one
           would
           hardly
           think
           he
           should
           build
           an
           Article
           of
           Faith
           on
           the
           instance
           of
           Caiaphas
           :
           For
           what
           consequence
           can
           be
           drawn
           from
           Gods
           over-ruling
           the
           mind
           of
           a
           very
           bad
           man
           ,
           when
           he
           was
           carrying
           on
           a
           most
           wicked
           design
           ,
           to
           utter
           such
           words
           ,
           which
           in
           the
           event
           proved
           true
           in
           another
           sense
           than
           he
           meant
           them
           ;
           that
           therefore
           God
           will
           give
           a
           special
           Assistance
           to
           the
           Pope
           in
           determining
           matters
           of
           Faith
           ?
           Was
           not
           Caiaphas
           himself
           the
           man
           who
           proposed
           the
           taking
           away
           the
           Life
           of
           Christ
           at
           that
           time
           ?
           Was
           he
           assisted
           in
           that
           Council
           ?
           Did
           not
           he
           determine
           afterwards
           Christ
           to
           he
           guilty
           of
           Blasphemy
           ,
           and
           therefore
           worthy
           of
           Death
           ?
           And
           is
           not
           this
           a
           rare
           Infallibility
           which
           is
           supposed
           to
           be
           consistent
           with
           a
           Decree
           to
           crucifie
           Christ
           ?
           And
           doth
           he
           in
           earnest
           think
           such
           Orders
           are
           to
           be
           obeyed
           ,
           whether
           the
           supreme
           Pastor
           be
           Infallible
           or
           not
           ?
           For
           so
           he
           concludes
           ,
           
             That
             his
             Sentence
             is
             to
             be
             obeyed
             ,
             whether
             he
             be
             infallible
             or
             no
             ?
          
        
      
       
         
           XIX
           .
           
             Of
             Dispensations
          
           .
        
         
           HERE
           the
           Misrepresenter
           saith
           ,
           That
           a
           Papist
           believes
           that
           the
           Pope
           hath
           Authority
           to
           dispense
           
           with
           the
           Laws
           of
           God
           ,
           and
           absolve
           any
           one
           from
           the
           Obligation
           of
           keeping
           the
           Commandments
           .
           On
           the
           other
           side
           ,
           the
           Representer
           affirms
           ,
           That
           the
           Pope
           has
           no
           
           Authority
           to
           dispense
           with
           the
           Law
           of
           God
           ,
           and
           that
           there
           's
           no
           Power
           upon
           Earth
           can
           absolve
           any
           one
           from
           the
           Obligation
           of
           keeping
           the
           Commandments
           :
           This
           matter
           is
           not
           to
           be
           determined
           by
           the
           ones
           affirming
           ,
           and
           the
           others
           denying
           ;
           but
           by
           finding
           out
           ,
           if
           possible
           ,
           the
           true
           sense
           of
           the
           Church
           of
           Rome
           about
           this
           matter
           .
           And
           there
           are
           Three
           Opinions
           about
           it
           .
        
         
           1.
           
           Of
           those
           who
           assert
           ,
           That
           the
           Pope
           hath
           a
           Power
           of
           Dispensing
           in
           any
           Divine
           Law
           ,
           except
           the
           Articles
           of
           Faith
           :
           The
           Gloss
           upon
           the
           Canon
           Law
           saith
           ,
           That
           where
           
           the
           Text
           seems
           to
           imply
           ,
           that
           the
           Pope
           cannot
           dispense
           against
           the
           Apostle
           ,
           it
           is
           to
           be
           understood
           of
           Articles
           of
           Faith
           :
           And
           Panormitan
           saith
           ,
           This
           Exposition
           pleases
           him
           well
           ;
           for
           the
           Pope
           may
           dispense
           in
           all
           other
           things
           :
           
             Contra
             Apostolum
             dispensat
          
           ,
           saith
           the
           Gloss
           on
           the
           Decree
           :
           And
           the
           Roman
           Editors
           in
           the
           Margin
           ,
           refer
           to
           34
           
             Dist.
             c.
             Lector
          
           to
           prove
           it
           :
           And
           there
           indeed
           the
           Gloss
           is
           very
           plain
           in
           the
           Case
           ,
           
             sic
             ergo
             Papa
             dispensat
             contra
             Apostolum
             :
          
           And
           the
           Roman
           Correctors
           there
           justifie
           it
           ,
           and
           say
           it
           is
           no
           absurd
           Doctrine
           as
           to
           positive
           Institutions
           :
           But
           the
           former
           notable
           Gloss
           ,
           as
           Panormitan
           calls
           it
           ,
           sets
           down
           the
           particulars
           wherein
           the
           Pope
           may
           dispense
           .
           As
           1.
           
           Against
           
           the
           Apostles
           and
           their
           Canons
           .
           2.
           
           Against
           the
           Old
           Testament
           .
           3.
           
           In
           Vows
           .
           4.
           
           In
           Oaths
           .
           The
           
             Summa
             Angelica
          
           saith
           ,
           the
           Pope
           may
           dispense
           as
           to
           all
           the
           Precepts
           of
           the
           Old
           Testament
           .
           And
           Clavasi●●
           founds
           this
           Power
           upon
           the
           Plenitude
           of
           the
           Popes
           Power
           ,
           according
           to
           that
           Expression
           in
           the
           Decretal
           mentioned
           ,
           that
           he
           can
           ,
           
             ex
             plenitudine
             Potestatis
             de
             Jure
             supra
             Jus
             dispensare
          
           ;
           and
           
           without
           such
           a
           Power
           ,
           he
           saith
           ,
           God
           would
           not
           have
           taken
           that
           care
           of
           his
           Church
           ,
           which
           was
           to
           be
           expected
           from
           his
           Wisdom
           .
           Jacobatius
           brings
           several
           Instances
           of
           this
           Power
           in
           the
           Pope
           ,
           and
           refers
           to
           the
           Speculator
           for
           more
           .
           
             Jac.
             Almain
          
           saith
           ,
           That
           all
           the
           Canonists
           are
           of
           
           Opinion
           ,
           that
           the
           Pope
           may
           dispense
           against
           the
           Apostle
           ,
           and
           many
           of
           their
           Divines
           ,
           but
           not
           all
           :
           For
           ,
        
         
         
           2.
           
           Some
           of
           their
           Divines
           held
           that
           the
           Pope
           could
           not
           dispense
           with
           the
           Law
           of
           God
           ,
           as
           that
           implies
           a
           proper
           Relaxation
           of
           the
           Law
           ,
           but
           could
           only
           Authoritatively
           declare
           that
           the
           Law
           did
           not
           oblige
           in
           such
           a
           particular
           Case
           ;
           because
           an
           Inferior
           could
           not
           take
           away
           the
           force
           of
           a
           Superiors
           Law
           ;
           and
           otherwise
           there
           would
           be
           no
           fixed
           and
           immutable
           Rule
           in
           the
           Church
           ;
           and
           if
           the
           Pope
           might
           dispense
           in
           one
           Law
           of
           God
           ,
           he
           might
           dispense
           in
           the
           rest
           :
           And
           of
           this
           Opinion
           were
           some
           of
           the
           most
           eminent
           School-Divines
           ,
           as
           
             Thomas
             Aquinas
          
           ,
           
           
             Bonaventure
             ,
             Major
             ,
             Soto
          
           ,
           and
           Catbarinus
           ,
           who
           at
           large
           debates
           this
           Question
           ,
           and
           denies
           that
           the
           Pope
           hath
           any
           Power
           to
           dispense
           with
           Gods
           Law
           :
           But
           then
           he
           adds
           ,
           that
           the
           Pope
           hath
           a
           kind
           of
           Prophetical
           Power
           to
           declare
           in
           what
           Cases
           the
           Law
           doth
           oblige
           ,
           and
           in
           what
           not
           ;
           which
           he
           parallels
           with
           the
           Power
           of
           declaring
           the
           Canon
           of
           Scripture
           ;
           and
           this
           he
           doth
           not
           by
           his
           own
           Authority
           ,
           but
           by
           Gods
           ;
           He
           confesseth
           the
           Pope
           cannot
           dispense
           with
           those
           Precepts
           which
           are
           of
           themselves
           indispensable
           ;
           nor
           alter
           the
           Sacraments
           ;
           but
           then
           ,
           saith
           he
           ,
           there
           are
           some
           Divine
           Laws
           ,
           which
           have
           a
           general
           force
           ,
           but
           in
           particular
           Cases
           may
           be
           dispensed
           with
           ;
           and
           in
           these
           cases
           the
           Law
           is
           to
           be
           relaxed
           ,
           so
           that
           the
           Relaxation
           seems
           to
           come
           from
           God
           himself
           :
           But
           he
           confesses
           this
           Power
           is
           not
           to
           be
           often
           made
           use
           of
           ;
           so
           that
           he
           makes
           this
           Power
           to
           be
           no
           Act
           of
           Jurisdiction
           ,
           but
           of
           Prophetical
           Interpretation
           ,
           as
           he
           calls
           it
           ;
           and
           he
           brings
           the
           Instance
           of
           Caiaphas
           to
           this
           purpose
           :
           And
           he
           adds
           ,
           that
           the
           difference
           between
           the
           Divines
           and
           Canonists
           was
           but
           in
           Terms
           ;
           for
           the
           Canonists
           were
           in
           the
           right
           as
           to
           the
           Power
           ,
           and
           the
           Divines
           in
           the
           manner
           of
           explaining
           it
           .
        
         
           3.
           
           Others
           have
           thought
           this
           too
           loose
           a
           way
           of
           explaining
           the
           Popes
           Power
           ,
           and
           therefore
           they
           say
           ,
           That
           the
           Pope
           hath
           not
           a
           bare
           declaratory
           Power
           ,
           but
           a
           real
           
           Power
           of
           dispensing
           in
           a
           proper
           sense
           in
           particular
           Cases
           :
           For
           say
           they
           ,
           the
           other
           is
           no
           act
           of
           Jurisdiction
           ,
           but
           of
           Discretion
           ,
           and
           may
           belong
           to
           other
           men
           as
           well
           as
           to
           the
           Pope
           ;
           but
           this
           they
           look
           on
           as
           more
           agreeable
           to
           the
           Popes
           Authority
           and
           Commission
           ;
           and
           a
           bare
           declaratory
           Power
           would
           not
           be
           sufficient
           for
           the
           Churches
           Necessity
           ;
           as
           Sanchez
           shews
           at
           large
           ,
           and
           quotes
           many
           Authors
           for
           this
           Opinion
           ,
           and
           Sayr
           .
           more
           ;
           and
           he
           saith
           the
           Practice
           of
           the
           Church
           cannot
           be
           justified
           without
           it
           :
           Which
           Suarez
           much
           insists
           upon
           ;
           and
           without
           it
           ,
           he
           
           saith
           ,
           the
           Church
           hath
           fallen
           into
           intolerable
           Errors
           ;
           and
           it
           is
           evident
           he
           saith
           ,
           the
           Church
           hath
           granted
           real
           Dispensations
           ,
           and
           not
           meer
           Declarations
           .
           And
           he
           founds
           it
           upon
           Christs
           Promise
           to
           
             Peter
             ,
             To
             thee
             will
             I
             give
             the
             Keys
             ,
          
           and
           the
           Charge
           to
           him
           ,
           
             Feed
             my
             sheep
          
           .
           But
           then
           he
           explains
           this
           Opinion
           ,
           by
           saying
           that
           it
           is
           no
           formal
           Dispensation
           with
           the
           Law
           of
           God
           ,
           but
           the
           matter
           of
           the
           Law
           is
           changed
           or
           taken
           away
           .
        
         
           Thus
           I
           have
           briesly
           laid
           together
           the
           different
           Opinions
           in
           the
           Church
           of
           Rome
           about
           this
           Power
           of
           dispensing
           with
           the
           Law
           of
           God
           ;
           from
           which
           it
           appears
           ,
           that
           they
           do
           all
           consent
           in
           the
           thing
           ,
           but
           differ
           only
           in
           the
           manner
           of
           explaining
           it
           .
        
         
           And
           I
           am
           therefore
           afraid
           our
           Representer
           is
           a
           very
           unstudied
           Divine
           ,
           and
           doth
           not
           well
           understand
           their
           own
           Doctrine
           ,
           or
           he
           would
           never
           have
           talked
           so
           boldly
           and
           unskilfully
           in
           this
           matter
           .
        
         
           As
           to
           what
           he
           pretends
           ,
           that
           
             their
             Church
             teaches
             that
             every
             Lye
             is
             a
             Sin
             ,
          
           &c.
           it
           doth
           not
           reach
           the
           Case
           ;
           For
           the
           Question
           is
           not
           ,
           whether
           their
           Church
           teach
           men
           to
           lye
           ,
           but
           whether
           there
           be
           not
           such
           a
           Power
           in
           the
           Church
           ,
           as
           by
           altering
           the
           Nature
           of
           things
           ,
           may
           not
           make
           that
           not
           to
           be
           a
           Lye
           ,
           which
           otherwise
           would
           be
           one
           :
           As
           their
           Church
           teaches
           that
           Men
           ought
           not
           to
           break
           their
           Vows
           ;
           yet
           no
           one
           among
           them
           questions
           ,
           but
           the
           Pope
           may
           dissolve
           
           the
           Obligation
           of
           a
           Vow
           ,
           altho
           it
           be
           made
           to
           God
           himself
           .
           Let
           him
           shew
           then
           ,
           how
           the
           Pope
           comes
           to
           have
           a
           Power
           to
           release
           a
           Vow
           made
           to
           God
           ,
           and
           not
           to
           have
           a
           Power
           to
           release
           the
           Obligation
           to
           veracity
           among
           men
           .
        
         
           Again
           ,
           We
           do
           not
           charge
           them
           with
           delivering
           any
           such
           Doctrine
           ,
           
             That
             men
             may
             have
             Dispensations
             to
             lye
          
           
           
             and
             forswear
             themselves
             at
             pleasure
          
           ;
           for
           we
           know
           this
           Dispensing
           Power
           is
           to
           be
           kept
           up
           as
           a
           great
           Mystery
           ,
           and
           not
           to
           be
           made
           use
           of
           ,
           but
           upon
           weighty
           and
           urgent
           Causes
           ,
           of
           great
           Consequence
           and
           Benefit
           to
           the
           Church
           ,
           as
           their
           Doct●●●
           declare
           .
           But
           as
           to
           all
           matters
           of
           fact
           ,
           which
           he
           alludes
           to
           ,
           I
           have
           nothing
           to
           say
           to
           them
           ;
           for
           our
           debate
           is
           only
           ,
           whether
           there
           be
           such
           a
           Power
           of
           Dispensation
           allowed
           in
           the
           Church
           of
           Rome
           ,
           or
           not
           ?
        
      
       
         
           XX.
           
             Of
             the
             Deposing
             Power
          
           .
        
         
           TO
           bring
           this
           matter
           into
           as
           narrow
           a
           compass
           as
           may
           be
           ,
           I
           shall
           first
           take
           notice
           of
           his
           Concessions
           ,
           which
           will
           save
           us
           a
           labour
           of
           Proofs
           .
        
         
           1.
           
           He
           yields
           that
           the
           Deposing
           and
           King-killing
           Power
           hath
           been
           maintained
           by
           some
           Canonists
           and
           Divines
           
           of
           his
           Church
           ,
           and
           that
           it
           is
           in
           their
           opinion
           lawful
           ,
           and
           annexed
           to
           the
           Papal
           Chair
           .
        
         
           2.
           
           That
           some
           Popes
           have
           endeavoured
           to
           act
           according
           to
           this
           Power
           .
        
         
           But
           then
           he
           denies
           that
           this
           Doctrine
           appertains
           to
           the
           Faith
           of
           his
           Church
           ,
           and
           is
           to
           be
           believed
           by
           all
           of
           that
           Communion
           .
           And
           more
           than
           that
           ,
           he
           saith
           ,
           
             The
             affirming
             of
             it
             is
             a
             malicious
             Calumny
             ,
             a
             down-right
             Falsity
             .
          
        
         
           Let
           us
           now
           calmly
           debate
           the
           matter
           ,
           Whether
           according
           to
           the
           received
           principles
           of
           the
           Church
           of
           Rome
           ,
           this
           be
           only
           a
           particular
           opinion
           of
           some
           Popes
           and
           Divines
           ,
           or
           be
           to
           be
           received
           as
           a
           matter
           of
           Faith.
           The
           Question
           is
           not
           ,
        
         
         
           Whether
           those
           who
           deny
           it
           ,
           do
           account
           it
           an
           Article
           of
           Faith
           ;
           for
           we
           know
           they
           do
           not
           :
           But
           whether
           upon
           the
           Principles
           of
           the
           Church
           of
           Rome
           they
           are
           not
           bound
           to
           do
           it
           .
        
         
           I
           shall
           only
           ,
           to
           avoid
           cavilling
           ,
           proceed
           upon
           the
           Principles
           owned
           by
           our
           Author
           himself
           ,
           viz.
           
        
         
           1.
           
           That
           the
           sense
           of
           Scripture
           ,
           as
           understood
           by
           the
           Community
           of
           Christians
           in
           all
           Ages
           since
           the
           Apostles
           ,
           
           is
           to
           be
           taken
           from
           the
           present
           Church
           .
        
         
           2.
           
           That
           by
           the
           present
           Church
           he
           understands
           the
           Pastors
           and
           Prelates
           assembled
           in
           Councils
           ,
           who
           are
           appointed
           
           by
           Christ
           and
           his
           Apostles
           for
           the
           decision
           of
           Controversies
           ;
           and
           that
           they
           have
           Infallible
           assistance
           .
        
         
           3.
           
           That
           the
           Pope
           as
           the
           Head
           of
           the
           Church
           ,
           hath
           a
           
           particular
           Assistance
           promised
           him
           ,
           with
           a
           special
           regard
           to
           his
           Office
           and
           Function
           .
        
         
           If
           therefore
           it
           appear
           that
           Popes
           and
           Councils
           have
           declared
           this
           Deposing
           Doctrine
           ,
           and
           they
           have
           received
           other
           things
           as
           Articles
           of
           Faith
           upon
           the
           same
           Declarations
           ,
           Why
           should
           they
           then
           stick
           at
           yielding
           this
           to
           be
           an
           Article
           of
           Faith
           ,
           as
           well
           as
           the
           other
           ?
        
         
           It
           is
           not
           denied
           ,
           that
           I
           can
           find
           ,
           that
           Popes
           and
           Councils
           for
           several
           Ages
           have
           asserted
           and
           exercised
           the
           Deposing
           Power
           ;
           but
           it
           is
           alledged
           against
           these
           Decrees
           ,
           and
           Acts
           ,
           1.
           
           That
           they
           were
           not
           grounded
           upon
           Universal
           Tradition
           .
           2.
           
           That
           they
           had
           not
           Universal
           Reception
           .
        
         
           Now
           ,
           if
           these
           be
           sufficient
           to
           overthrow
           the
           Definitions
           of
           Councils
           ,
           let
           us
           consider
           the
           consequences
           of
           it
           .
        
         
           1.
           
           Then
           every
           Man
           is
           left
           to
           examin
           the
           Decrees
           of
           Councils
           ,
           whether
           they
           are
           to
           be
           embraced
           or
           not
           ;
           for
           he
           is
           to
           judge
           whether
           they
           are
           founded
           on
           Universal
           Tradition
           ;
           and
           so
           he
           is
           not
           to
           take
           the
           sense
           of
           the
           present
           Church
           for
           his
           Guide
           ,
           but
           the
           Universal
           Church
           from
           Christs
           time
           :
           which
           overthrows
           a
           Fundamental
           Principle
           of
           the
           Roman
           Church
           .
        
         
         
           2.
           
           Then
           he
           must
           reject
           the
           pretended
           Infallibility
           in
           the
           Guides
           of
           the
           Church
           ,
           if
           they
           could
           so
           notoriously
           err
           in
           a
           matter
           of
           so
           great
           consequence
           to
           the
           Peace
           of
           Christendom
           ,
           as
           this
           was
           ;
           and
           consequently
           their
           Authority
           could
           not
           be
           sufficient
           to
           declare
           any
           Articles
           of
           Faith.
           And
           so
           all
           Persons
           must
           be
           left
           at
           Liberty
           to
           believe
           as
           they
           see
           cause
           ,
           notwithstanding
           the
           Definitions
           made
           by
           Popes
           and
           Councils
           .
        
         
           3.
           
           Then
           he
           must
           believe
           the
           Guides
           of
           the
           Roman
           Church
           to
           have
           been
           mistaken
           ,
           not
           once
           or
           twice
           ,
           but
           to
           have
           persisted
           in
           it
           for
           Five
           hundred
           years
           ,
           which
           must
           take
           away
           ,
           not
           only
           Infallibility
           ,
           but
           any
           kind
           of
           Reverence
           to
           the
           Authority
           of
           it
           .
           For
           whatever
           may
           be
           said
           as
           to
           those
           who
           have
           depended
           on
           Princes
           ,
           or
           favour
           their
           Parties
           against
           the
           Guides
           of
           the
           Church
           ,
           it
           cannot
           be
           denied
           that
           for
           so
           long
           time
           the
           leading
           Party
           in
           that
           Church
           did
           assert
           and
           maintain
           the
           Deposing
           Power
           .
           And
           therefore
           Lessius
           truely
           understood
           this
           matter
           ,
           
           when
           he
           said
           ,
           That
           there
           was
           scarce
           any
           Article
           of
           the
           Christian
           Faith
           ,
           the
           denial
           whereof
           was
           more
           dangerous
           to
           the
           Church
           ,
           or
           did
           precipitate
           Men
           more
           into
           Heresy
           and
           Hatred
           of
           the
           Church
           ,
           than
           this
           of
           the
           Deposing
           Power
           ;
           for
           ,
           he
           says
           ,
           they
           could
           not
           maintain
           their
           Churches
           Authority
           without
           it
           .
        
         
           And
           he
           reckons
           up
           these
           ill
           Consequences
           of
           denying
           it
           .
           
        
         
           1.
           
           That
           the
           Roman
           Church
           hath
           erred
           for
           at
           least
           Five
           hundred
           years
           ,
           in
           a
           matter
           fundamental
           as
           to
           Government
           ,
           and
           of
           great
           Moment
           :
           Which
           is
           worse
           than
           an
           Error
           about
           Sacraments
           ,
           as
           Penance
           ,
           Extreme
           Unction
           ,
           &c.
           and
           yet
           those
           who
           deny
           the
           Church
           can
           err
           in
           one
           ,
           hold
           that
           it
           hath
           erred
           in
           a
           greater
           matter
           .
        
         
           2.
           
           That
           it
           hath
           not
           only
           erred
           ,
           but
           voluntarily
           and
           out
           of
           Ambition
           ,
           perverting
           out
           of
           Design
           the
           Doctrine
           of
           the
           Primitive
           Church
           and
           Fathers
           concerning
           the
           Power
           of
           the
           Church
           ,
           and
           bringing
           in
           another
           contrary
           
           to
           it
           ,
           against
           the
           Right
           and
           Authority
           of
           Princes
           ;
           which
           were
           a
           grievous
           sin
           .
        
         
           3.
           
           That
           it
           made
           knowingly
           ,
           unrighteous
           Decrees
           ,
           to
           draw
           persons
           from
           their
           Allegiance
           to
           Princes
           ;
           and
           so
           they
           became
           the
           Causes
           of
           many
           Seditions
           and
           Rebellions
           ,
           and
           all
           the
           ill
           Consequences
           of
           them
           ,
           under
           a
           shew
           of
           Piety
           and
           Religion
           .
        
         
           4.
           
           That
           the
           Churches
           Decrees
           ,
           Commands
           ,
           Judgements
           and
           Censures
           may
           be
           safely
           contemned
           as
           Null
           ,
           and
           containing
           intollerable
           Errors
           .
           And
           that
           it
           may
           require
           such
           things
           which
           good
           Subjects
           are
           bound
           to
           disobey
           .
        
         
           5.
           
           That
           Gregory
           VII
           .
           in
           the
           Canon
           
             Nos
             Sanctorum
             ,
             &c.
             Urban
          
           II.
           Gregory
           IX
           .
           the
           Councils
           of
           Lateran
           under
           Alex.
           III.
           and
           Innocent
           III.
           the
           Councils
           of
           Lyons
           ,
           of
           Vienna
           ,
           of
           Constance
           ,
           of
           Lateran
           under
           Leo
           X.
           and
           of
           Trent
           ,
           have
           all
           grievously
           and
           enormously
           erred
           about
           this
           matter
           ;
           For
           that
           it
           was
           the
           Doctrine
           of
           them
           all
           ,
           he
           shews
           at
           large
           ;
           and
           so
           Seven
           General
           Councils
           lose
           their
           Infallibility
           at
           one
           blow
           .
        
         
           6.
           
           That
           the
           Gates
           of
           Hell
           have
           prevailed
           against
           the
           Church
           :
           For
           the
           true
           Church
           could
           never
           teach
           such
           pernicious
           Doctrine
           as
           this
           must
           be
           ,
           if
           it
           be
           not
           true
           .
           And
           if
           it
           erred
           in
           this
           ,
           it
           might
           as
           well
           err
           in
           any
           other
           Doctrine
           ,
           and
           so
           Men
           are
           not
           bound
           to
           believe
           or
           obey
           it
           .
        
         
           7.
           
           That
           Princes
           and
           all
           Laymen
           have
           just
           Cause
           to
           withdraw
           from
           their
           Church
           ;
           because
           it
           shewed
           it self
           to
           be
           governed
           by
           a
           spirit
           of
           Ambition
           ,
           and
           not
           by
           the
           Spirit
           of
           God
           ;
           and
           not
           only
           so
           ,
           but
           they
           may
           justly
           prosecute
           all
           that
           maintain
           a
           Doctrine
           so
           pernicious
           to
           Government
           ,
           if
           it
           be
           not
           true
           .
        
         
           Let
           us
           now
           see
           what
           our
           Author
           saith
           to
           clear
           this
           from
           being
           a
           Doctrine
           of
           the
           Church
           of
           Rome
           .
        
         
           1.
           
           
             That
             for
             the
             few
             Authors
             that
             are
             abettors
             of
             this
             Doctrine
             ,
             there
             are
             of
             his
             Communion
             Three
             times
             the
             number
             that
             publickly
             disown
             all
             such
             Authority
             .
          
        
         
         
           If
           this
           be
           true
           ,
           it
           is
           not
           much
           for
           the
           Reputation
           of
           their
           Church
           ,
           That
           there
           should
           be
           such
           a
           number
           of
           those
           who
           are
           liable
           to
           all
           these
           dreadful
           Consequences
           ,
           which
           Lessius
           urges
           upon
           the
           deniers
           of
           it
           :
           But
           is
           it
           possible
           to
           believe
           there
           should
           be
           so
           few
           followers
           of
           so
           many
           Popes
           ,
           and
           Seven
           General
           Councils
           ,
           owned
           for
           such
           by
           the
           disowners
           of
           this
           Doctrine
           ,
           except
           the
           Lateran
           under
           Leo
           
           10.
           ?
           The
           poor
           Eastern
           Christians
           are
           condemned
           for
           Hereticks
           by
           the
           Church
           of
           Rome
           ,
           for
           refusing
           to
           submit
           to
           the
           Decrees
           of
           One
           General
           Council
           ,
           either
           that
           of
           Ephesus
           ,
           or
           of
           Chalcedon
           :
           And
           they
           plead
           for
           themselves
           ,
           That
           there
           was
           a
           misinterpretation
           of
           their
           meaning
           ,
           or
           not
           right
           understanding
           one
           another
           about
           the
           difference
           of
           Nature
           and
           Person
           ,
           which
           occasioned
           those
           Decrees
           .
           I
           would
           fain
           know
           ,
           whether
           those
           Churches
           
           which
           do
           not
           embrace
           the
           Decrees
           of
           those
           Councils
           ,
           are
           in
           a
           state
           of
           Heresie
           or
           not
           ?
           If
           they
           be
           ,
           then
           what
           must
           we
           think
           of
           such
           who
           reject
           the
           Decrees
           of
           Seven
           General
           Councils
           ,
           one
           after
           another
           ,
           and
           give
           far
           less
           probable
           accounts
           of
           the
           Proceedings
           of
           those
           Councils
           in
           their
           Definitions
           ,
           than
           the
           other
           do
           ?
        
         
           2.
           
           He
           saith
           ,
           
             Those
             who
             have
             condemned
             it
             ,
             have
             not
             been
             in
             the
             least
             suspected
             of
             their
             Religion
             ,
             or
             of
             denying
             any
             Article
             of
             Faith.
          
           Let
           any
           one
           judg
           of
           this
           by
           Lessius
           his
           Consequences
           :
           And
           the
           Author
           of
           the
           first
           Treatise
           against
           the
           Oath
           of
           Allegiance
           saith
           in
           plain
           Terms
           ,
           That
           the
           Opinion
           that
           the
           Pope
           hath
           no
           such
           Power
           ,
           is
           
           erroneous
           in
           Faith
           ,
           as
           well
           as
           temerarious
           and
           impious
           ;
           And
           he
           proves
           it
           by
           this
           substantial
           Argument
           ;
           Because
           they
           who
           hold
           it
           ,
           must
           suppose
           that
           the
           Church
           hath
           been
           for
           some
           time
           in
           a
           damnable
           Error
           of
           Belief
           ,
           and
           Sin
           of
           Practice
           :
           And
           he
           not
           only
           proves
           that
           it
           was
           defined
           by
           Popes
           and
           Councils
           ,
           but
           for
           a
           long
           time
           universally
           received
           ;
           and
           that
           no
           one
           Author
           can
           be
           produced
           before
           Calvins
           time
           ,
           that
           denied
           this
           Power
           
           absolutely
           ,
           or
           in
           any
           case
           whatsoever
           .
           
             But
             a
             few
             Authors
          
           
           
             that
             are
             Abettors
             of
             it
          
           ,
           saith
           our
           
             Representer
             :
             Not
             one
             total
             Dissenter
             for
             a
             long
             time
             ,
          
           saith
           the
           other
           :
           And
           which
           of
           these
           is
           the
           true
           Representer
           ?
           
             The
             deniers
             of
             it
             not
             in
             the
             least
             suspected
             of
             their
             Religion
          
           ;
           saith
           one
           :
           
             Their
             Opinion
             is
             erroneous
             in
             Faith
             ,
             temerarious
             and
             impious
             ,
          
           saith
           the
           other
           .
        
         
           3.
           
           If
           we
           charge
           their
           Church
           with
           this
           Opinion
           ,
           may
           not
           they
           as
           well
           charge
           ours
           with
           the
           like
           ;
           since
           Propositions
           as
           dangerous
           were
           condemned
           at
           
             Oxford
             ,
             July
          
           26.
           1683.
           as
           held
           not
           by
           Jesuits
           ,
           but
           by
           some
           among
           our selves
           ?
           This
           is
           the
           force
           of
           his
           Reasoning
           :
           But
           we
           must
           desire
           the
           Reader
           to
           consider
           the
           great
           disparity
           of
           the
           Case
           .
           We
           cannot
           deny
           ,
           that
           there
           have
           been
           men
           of
           ill
           Minds
           ,
           and
           disloyal
           Principles
           ,
           Factious
           and
           Disobedient
           ,
           Enemies
           to
           the
           Government
           ,
           both
           in
           Church
           and
           State
           ;
           but
           have
           these
           Men
           ever
           had
           that
           Countenance
           from
           the
           Doctrines
           of
           the
           Guides
           of
           our
           Church
           ,
           which
           the
           Deposing
           Doctrine
           hath
           had
           in
           the
           Church
           of
           Rome
           ?
           To
           make
           the
           Case
           parallel
           ,
           he
           must
           suppose
           our
           Houses
           of
           Convocation
           to
           have
           several
           times
           declared
           these
           damnable
           Doctrines
           ,
           and
           given
           Encouragement
           to
           Rebels
           to
           proceed
           against
           their
           Kings
           ,
           and
           the
           University
           of
           Oxford
           to
           have
           condemned
           them
           ;
           for
           this
           is
           truly
           the
           Case
           in
           the
           Church
           of
           Rome
           ;
           the
           Popes
           and
           Councils
           have
           owned
           ,
           and
           approved
           ,
           and
           acted
           by
           the
           Deposing
           Principle
           ;
           but
           the
           Universities
           of
           France
           ,
           of
           late
           years
           ,
           have
           condemned
           it
           .
           How
           comes
           the
           Principles
           of
           the
           Regicides
           among
           us
           to
           be
           parallel'd
           with
           this
           Doctrine
           ,
           when
           the
           Principles
           of
           our
           Church
           are
           so
           directly
           contrary
           to
           them
           ;
           and
           our
           Houses
           of
           Convocation
           would
           as
           readily
           condemn
           any
           such
           damnable
           Doctrines
           ,
           as
           the
           University
           of
           Oxford
           ?
           And
           all
           the
           World
           knows
           how
           repugnant
           such
           Principles
           are
           to
           those
           of
           the
           Church
           of
           England
           ;
           and
           none
           can
           be
           Rebels
           to
           their
           Prince
           ,
           but
           they
           must
           be
           false
           to
           our
           Church
           .
        
         
         
           As
           to
           the
           Personal
           Loyalty
           of
           many
           Persons
           in
           that
           Church
           ,
           as
           I
           have
           no
           Reason
           to
           question
           it
           ,
           so
           it
           is
           not
           proper
           for
           me
           to
           debate
           it
           ,
           if
           I
           did
           ;
           since
           our
           business
           is
           not
           concerning
           Persons
           ,
           but
           Doctrines
           ;
           and
           it
           was
           of
           old
           observed
           concerning
           the
           Epicureans
           ,
           That
           tho
           their
           Principles
           did
           overthrow
           any
           true
           Friendship
           ,
           yet
           many
           of
           them
           made
           excellent
           Friends
           .
        
      
       
         
           XXI
           .
           
             Of
             Communion
             in
             One
             Kind
          
           .
        
         
           FOR
           our
           better
           proceeding
           in
           this
           Controversie
           ,
           I
           shall
           set
           down
           the
           State
           of
           it
           as
           clearly
           as
           I
           can
           .
        
         
           1.
           
           The
           Question
           is
           not
           ,
           Whether
           the
           first
           Institution
           of
           the
           Sacrament
           of
           the
           Eucharist
           by
           Jesus
           Christ
           ,
           were
           in
           one
           Kind
           ,
           or
           two
           ;
           for
           all
           confess
           it
           was
           under
           both
           Kinds
           .
        
         
           2.
           
           It
           is
           not
           ,
           Whether
           both
           Kinds
           are
           not
           still
           necessary
           for
           the
           due
           Celebration
           of
           it
           ;
           for
           it
           is
           granted
           that
           both
           Kinds
           are
           necessary
           to
           be
           upon
           the
           Altar
           ,
           or
           else
           there
           could
           be
           no
           compleat
           Sacrifice
           .
        
         
           3.
           
           It
           is
           not
           ,
           Whether
           the
           People
           may
           be
           wholly
           excluded
           from
           both
           Kinds
           ,
           and
           so
           the
           Sacrifice
           only
           remain
           ;
           for
           they
           grant
           that
           the
           People
           are
           bound
           to
           communicate
           in
           one
           Kind
           .
        
         
           4.
           
           It
           is
           not
           concerning
           any
           peculiar
           and
           extraordinary
           Cases
           ,
           where
           no
           Wine
           is
           to
           be
           had
           ,
           or
           there
           be
           a
           particular
           Aversion
           to
           it
           ,
           or
           any
           such
           thing
           ,
           where
           positive
           Institutions
           may
           be
           reasonably
           presumed
           to
           have
           no
           force
           ;
           But
           concerning
           the
           publick
           and
           solemn
           Celebration
           ,
           and
           participation
           of
           it
           in
           the
           Christian
           Church
           .
        
         
           5.
           
           It
           is
           not
           concerning
           the
           meer
           disuse
           or
           neglect
           of
           it
           ,
           But
           concerning
           the
           lawfulness
           of
           Excluding
           the
           People
           from
           both
           Kinds
           ,
           by
           the
           Churches
           Prohibition
           ,
           notwithstanding
           the
           Institution
           of
           it
           by
           Christ
           in
           both
           Kinds
           ,
           with
           a
           Command
           to
           keep
           up
           the
           Celebration
           of
           it
           to
           his
           Second
           Coming
           .
        
         
         
           Here
           now
           consists
           the
           point
           in
           Controversie
           ,
           Whether
           the
           Church
           being
           obliged
           to
           keep
           up
           the
           Institution
           in
           both
           Kinds
           ,
           be
           not
           equally
           obliged
           to
           distribute
           both
           as
           our
           Saviour
           did
           ,
           to
           as
           many
           as
           partake
           of
           it
           ?
           Our
           Author
           not
           denying
           the
           Institution
           ,
           or
           the
           continuance
           of
           it
           ,
           saith
           ,
           Our
           Saviour
           left
           it
           indifferent
           to
           receive
           it
           in
           one
           Kind
           ,
           or
           both
           .
           And
           that
           is
           the
           point
           to
           be
           examined
           .
        
         
           1.
           
           He
           saith
           ,
           
             Christ
             delivered
             it
             to
             his
             Apostles
             ,
             who
             only
             were
             then
             present
             ,
             and
             whom
             he
             made
             Priests
             just
             before
             ;
             yet
             he
             gave
             no
             command
             that
             it
             should
             be
             so
             received
             by
             all
             the
             Faithful
             .
          
        
         
           But
           were
           not
           the
           Apostles
           all
           the
           Faithful
           then
           present
           ?
           I
           pray
           in
           what
           capacity
           did
           they
           then
           receive
           it
           ?
           As
           Priests
           ?
           How
           did
           they
           receive
           the
           Bread
           before
           the
           
             hoc
             facite
          
           ?
           As
           Priests
           or
           as
           faithful
           ?
           It
           is
           ridiculous
           to
           suppose
           the
           
             hoc
             facite
          
           changed
           their
           capaciy
           ;
           and
           if
           it
           did
           ,
           it
           only
           relates
           to
           consecrating
           ,
           and
           not
           to
           receiving
           :
           but
           if
           Christ
           gave
           it
           only
           to
           the
           Apostles
           as
           Priests
           ,
           then
           for
           all
           that
           I
           can
           see
           ,
           the
           People
           are
           not
           at
           all
           concerned
           in
           one
           kind
           or
           other
           ;
           but
           it
           was
           intended
           only
           for
           Priests
           :
           If
           the
           People
           be
           concerned
           ,
           how
           came
           they
           to
           be
           so
           ?
           Where
           is
           there
           any
           command
           but
           what
           refers
           to
           the
           first
           Institution
           ?
           And
           it
           had
           been
           more
           plausible
           ,
           according
           to
           this
           Answer
           ,
           to
           exclude
           the
           People
           wholly
           ,
           than
           to
           admit
           them
           to
           one
           Kind
           ,
           and
           to
           debar
           them
           the
           other
           .
        
         
           2.
           
           
             Christ
             attributes
             the
             obtaining
             Life
             Everlasting
             ,
             the
             end
             of
             the
             Institution
             ,
             sometimes
             to
             receiving
             under
             both
             Kinds
             ,
             sometimes
             under
             one
             ,
          
           John
           6.
           51
           ,
           57
           ,
           58.
           
           He
           could
           not
           easily
           have
           thought
           of
           any
           thing
           more
           against
           himself
           ;
           for
           our
           Saviour
           there
           makes
           it
           as
           necessary
           to
           drink
           his
           Blood
           ,
           as
           to
           eat
           his
           Flesh
           ,
           
             Verily
             ,
             verily
             ,
             I
             say
             unto
             you
             ,
             Except
             ye
             eat
             the
             flesh
             of
             the
             Son
             of
             man
             ,
             a●
             drink
             his
             Blood
             ,
             ye
             have
             no
             Life
             in
             you
             :
          
           If
           this
           be
           understood
           
           of
           the
           Sacrament
           ,
           as
           he
           saith
           ,
           how
           is
           it
           possibl●
           for
           him
           to
           make
           the
           Cup
           indifferent
           ?
           Unless
           it
           be
           ind●
           ferent
           whether
           the
           People
           be
           saved
           or
           not
           .
        
         
         
           3.
           
           
             Christ
             himself
             administred
             the
             Sacrament
             to
             some
             of
             his
             Disciples
             under
             one
             kind
             only
             ,
          
           Luke
           24.
           30.
           
           But
           is
           he
           sure
           Christ
           did
           then
           administer
           the
           Sacrament
           to
           them
           ?
           Or
           that
           if
           he
           did
           ,
           the
           Cup
           was
           not
           implied
           ,
           since
           breaking
           of
           Bread
           ,
           when
           taken
           for
           an
           ordinary
           Meal
           in
           Scripture
           ,
           doth
           not
           exclude
           drinking
           at
           it
           ?
           But
           
             S.
             Augustin
          
           ,
           he
           saith
           ,
           (
           l.
           49.
           
             de
             Consensu
             Evangel
             .
          
           )
           understands
           that
           place
           of
           the
           Sacrament
           .
           If
           he
           doth
           ,
           it
           cannot
           be
           where
           he
           saith
           ;
           for
           
             S.
             Augustin
          
           wrote
           but
           Four
           Books
           of
           that
           Subject
           ;
           but
           l.
           3.
           25.
           he
           doth
           say
           something
           towards
           it
           ;
           yet
           
             S.
             Augustin
          
           in
           another
           place
           supposes
           that
           these
           Disciples
           did
           both
           eat
           and
           drink
           .
           
             The
             Disciples
             did
             not
             know
             him
             ,
             but
             in
             the
             breaking
             of
             Bread
             ;
             and
             truely
             he
             that
          
           
           
             doth
             not
             eat
             and
             drink
             Judgment
             to
             himself
             ,
             doth
             in
             the
             breaking
             of
             Bread
             own
             Christ.
          
           Where
           it
           is
           plain
           ,
           that
           he
           applies
           both
           ,
           to
           the
           breaking
           of
           Bread
           here
           spoken
           of
           .
        
         
           4.
           
           He
           saith
           ,
           
             it
             was
             the
             Custom
             of
             the
             Primitive
             Christians
             to
             give
             it
             under
             one
             kind
             to
             Children
             ,
             the
             Sick
             ,
             and
             to
             Men
             in
             a
             journey
             .
          
           I
           would
           he
           had
           produced
           his
           Authorities
           to
           prove
           these
           things
           ;
           for
           I
           can
           bring
           several
           to
           prove
           the
           direct
           contrary
           as
           to
           Children
           ,
           and
           Sick
           persons
           ,
           and
           Travellers
           ,
           and
           not
           only
           Ancient
           Writers
           ,
           but
           the
           most
           Learned
           of
           their
           own
           Church
           .
           And
           therefore
           I
           cannot
           but
           wonder
           to
           find
           him
           saying
           ,
           
             This
             was
             attested
             by
             all
             Ancient
             Writers
             ,
             and
             Modern
             Historians
             .
          
           But
           I
           have
           ever
           found
           those
           have
           been
           most
           mistaken
           ,
           who
           produce
           
             all
             Writers
             and
             Historians
          
           ;
           when
           it
           may
           be
           ,
           there
           is
           not
           one
           that
           speaks
           home
           to
           the
           business
           .
           At
           least
           ,
           we
           have
           here
           none
           mentioned
           ,
           and
           therefore
           none
           to
           examin
           ;
           and
           it
           would
           be
           too
           hard
           a
           task
           to
           search
           All.
           
        
         
           5.
           
           He
           adds
           to
           this
           extravagancy
           ,
           in
           saying
           ,
           
             That
             Receiving
             in
             one
             or
             both
             kinds
             ,
             was
             indifferent
             for
             the
             first
             Four
             hundred
             years
          
           ;
           when
           the
           contrary
           is
           so
           manifest
           ,
           that
           the
           most
           ingenuous
           of
           their
           own
           Writers
           consess
           it
           .
           If
           any
           persons
           did
           carry
           home
           one
           kind
           (
           which
           is
           very
           
           questionable
           ;
           for
           Baronius
           and
           Albasinoeus
           say
           ,
           they
           carried
           both
           Kinds
           )
           to
           receive
           it
           in
           times
           of
           Persecution
           ,
           at
           what
           season
           they
           thought
           fit
           afterwards
           ;
           This
           ought
           not
           to
           be
           set
           up
           against
           the
           general
           and
           constant
           Rule
           of
           the
           Church
           ;
           which
           is
           attested
           ,
           not
           only
           by
           Cassander
           and
           such
           like
           ,
           but
           even
           by
           
             Salmero
             ,
             Ruardus
             ,
             Tapperus
          
           ,
           and
           Lindanus
           ,
           who
           make
           no
           scruple
           of
           saying
           ,
           The
           publick
           Celebration
           in
           the
           Primitive
           Church
           was
           in
           both
           Kinds
           .
           But
           then
           ,
           how
           is
           it
           possible
           for
           us
           to
           judge
           better
           ,
           what
           they
           thought
           themselves
           bound
           to
           do
           ,
           than
           what
           they
           constantly
           observed
           in
           all
           their
           publick
           Celebrations
           ?
           The
           Church
           is
           not
           accountable
           for
           the
           particular
           Fancies
           or
           Superstitions
           of
           Men
           ;
           but
           what
           was
           observed
           in
           all
           publick
           Offices
           ,
           we
           have
           reason
           to
           think
           the
           Church
           thought
           it self
           obliged
           so
           to
           do
           ,
           out
           of
           regard
           to
           the
           Institution
           of
           Christ.
           And
           to
           shew
           how
           Universal
           this
           Observation
           was
           in
           the
           Church
           ,
           those
           who
           give
           account
           of
           the
           Eastern
           Church
           say
           ,
           That
           the
           
             Greeks
             ,
             Nestorians
          
           ,
           
           
             Armenians
             ,
             Maronites
             ,
             Cophtites
          
           and
           Abyssins
           ,
           do
           all
           observe
           it
           still
           ,
           viz.
           That
           the
           publick
           Communicants
           do
           partake
           of
           both
           Kinds
           .
           And
           not
           one
           of
           all
           these
           Churches
           but
           think
           themselves
           bound
           to
           observe
           it
           ,
           out
           of
           regard
           to
           the
           Institution
           of
           Christ
           ;
           and
           why
           then
           should
           any
           think
           the
           Primitive
           Church
           thought
           it
           indifferent
           ?
        
         
           6.
           
           The
           first
           Precept
           of
           receiving
           under
           both
           Kinds
           ,
           was
           given
           to
           the
           Faithful
           by
           Pope
           
             Leo
             ,
             A.
             D.
          
           443.
           and
           confirmed
           by
           
             Gelasius
             ,
             A.
             D.
          
           490.
           
           This
           is
           a
           great
           mistake
           ,
           for
           Leo
           gave
           no
           Precept
           about
           it
           ;
           but
           only
           told
           the
           people
           how
           they
           might
           certainly
           discover
           the
           Manichees
           ,
           for
           they
           would
           conform
           in
           other
           things
           ,
           but
           they
           would
           not
           taste
           of
           the
           Wine
           :
           which
           argued
           ,
           that
           all
           other
           Communicants
           did
           then
           partake
           in
           both
           Kinds
           .
           Gelasius
           not
           only
           confirms
           the
           Custom
           then
           used
           ,
           but
           he
           saith
           ,
           That
           it
           is
           Sacriledge
           to
           divide
           that
           Holy
           Mystery
           .
           And
           surely
           he
           did
           not
           account
           Sacriledge
           an
           Indifferent
           thing
           .
        
         
         
           7.
           
           Lastly
           he
           saith
           ,
           
             That
             those
             who
             receive
             in
             one
             Kind
             ,
          
           
           
             are
             truely
             partakers
             of
             the
             whole
             Sacrament
             .
          
           This
           is
           a
           new
           way
           of
           Concomitancy
           ;
           we
           used
           to
           hear
           of
           
             Whole
             Christ
          
           under
           either
           species
           ,
           and
           that
           
             Whole
             Christ
          
           was
           therefore
           received
           ;
           But
           how
           comes
           it
           to
           be
           
             the
             whole
             Sacrament
          
           ,
           which
           consists
           of
           two
           distinct
           Parts
           ?
           And
           if
           it
           be
           a
           Sacrifice
           ,
           the
           Blood
           must
           be
           separated
           from
           the
           Body
           ,
           else
           the
           Blood
           of
           Christ
           is
           not
           considered
           as
           shed
           ,
           and
           so
           the
           Notion
           of
           the
           Sacrifice
           will
           be
           lost
           ;
           Which
           is
           our
           next
           Head.
           
        
      
       
         
           XXII
           .
           
             Of
             the
             MASS
          
           .
        
         
           UNder
           this
           Head
           ,
           which
           is
           thought
           of
           so
           great
           Consequence
           in
           the
           Roman
           Church
           ,
           I
           expected
           a
           fuller
           Representation
           than
           I
           here
           find
           ;
           as
           about
           the
           
             Opus
             Operatum
             ,
             i.
             e.
          
           how
           far
           the
           meer
           Act
           is
           effectual
           ;
           About
           their
           
             Solitary
             Masses
          
           ,
           when
           no
           Person
           receives
           but
           the
           Priest
           ;
           About
           the
           People
           having
           so
           little
           to
           do
           ,
           or
           understand
           ,
           in
           all
           the
           other
           parts
           of
           the
           Mass
           ;
           About
           the
           Rites
           and
           Ceremonies
           of
           the
           Mass
           ,
           how
           useful
           and
           important
           they
           are
           ;
           About
           reconciling
           the
           present
           Canon
           of
           the
           Mass
           ,
           with
           the
           present
           Practises
           ;
           About
           offering
           up
           Masses
           for
           the
           honour
           of
           Saints
           .
           All
           which
           we
           find
           in
           the
           Council
           of
           Trent
           ,
           but
           are
           omitted
           by
           our
           Representer
           ;
           Who
           speaks
           of
           the
           Mass
           ,
           as
           though
           there
           were
           no
           Controversy
           about
           it
           ,
           but
           only
           concerning
           the
           Sacrifice
           there
           supposed
           to
           be
           offered
           up
           ,
           and
           which
           he
           is
           far
           from
           true
           Representing
           :
           For
           the
           Council
           of
           Trent
           not
           only
           affirms
           a
           true
           proper
           propitiatory
           Sacrifice
           to
           be
           
           there
           offered
           up
           for
           the
           quick
           and
           dead
           ,
           but
           denounces
           Anathema's
           against
           those
           that
           deny
           it
           .
           So
           that
           the
           Question
           is
           not
           ,
           Whether
           the
           Eucharist
           may
           not
           in
           the
           sense
           of
           Antiquity
           be
           allow'd
           to
           be
           a
           Commemorative
           Sacrifice
           ,
           as
           it
           takes
           in
           the
           whole
           Action
           ;
           but
           whether
           in
           the
           Mass
           
           there
           be
           such
           a
           Representation
           made
           to
           God
           of
           Christ's
           Sacrifice
           ,
           as
           to
           be
           it self
           a
           true
           and
           Propitiatory
           Sacrifice
           for
           the
           Sins
           of
           the
           Quick
           and
           the
           Dead
           ?
        
         
           Now
           ,
           all
           that
           our
           Representer
           saith
           to
           the
           purpose
           ,
           is
           ,
        
         
           1.
           
           
             That
             Christ
             bequeathed
             his
             Body
             and
             Blood
             at
             his
             last
          
           
           
             Supper
             ,
             under
             the
             Species
             of
             Bread
             and
             Wine
             ,
             not
             only
             a
             Sacrament
             ,
             but
             also
             a
             Sacrifice
             .
          
           I
           had
           thought
           it
           had
           been
           more
           proper
           to
           have
           offered
           a
           Sacrifice
           ,
           than
           to
           have
           bequeathed
           it
           .
           And
           this
           ought
           to
           have
           been
           proved
           ,
           as
           the
           Foundation
           of
           this
           Sacrifice
           ,
           viz.
           That
           Christ
           did
           at
           his
           last
           Supper
           offer
           up
           his
           Body
           and
           Blood
           ,
           as
           a
           Propitiatory
           Sacrifice
           to
           God.
           And
           then
           what
           need
           his
           suffering
           on
           the
           Cross
           ?
        
         
           2.
           
           
             He
             gave
             this
             in
             charge
             to
             his
             Apostles
             ,
             as
             the
             first
             and
             chief
             Priests
             of
             the
             New-Testament
             ,
             and
             to
             their
             Successors
             ,
             to
             offer
             .
          
           But
           Where
           ?
           When
           ?
           and
           How
           ?
           For
           we
           read
           nothing
           at
           all
           of
           it
           in
           Scripture
           .
           
             Christ
             indeed
             did
             bid
             them
             do
             the
             same
             thing
             he
             had
             there
             done
             in
             his
             last
             Supper
             .
          
           But
           did
           he
           then
           offer
           up
           himself
           ,
           or
           not
           ?
           If
           not
           ,
           How
           can
           the
           Sacrifice
           be
           drawn
           from
           his
           Action
           ?
           If
           he
           did
           ,
           it
           is
           impossible
           to
           prove
           the
           necessity
           of
           his
           dying
           afterwards
           .
        
         
           3.
           
           
             This
             Sacrifice
             was
             never
             questioned
             till
             of
             late
             years
             .
          
           We
           say
           ,
           it
           was
           never
           determined
           to
           be
           a
           Propitiatory
           Sacrifice
           ,
           till
           of
           late
           .
           We
           do
           not
           deny
           the
           Fathers
           interpreting
           Mal.
           1.
           11.
           of
           an
           Offering
           under
           the
           Gospel
           ;
           but
           they
           generally
           understand
           it
           of
           Spiritual
           and
           Ecclesiastical
           
           Sacrifices
           ;
           and
           although
           some
           of
           them
           ,
           by
           way
           of
           Accommodation
           ,
           do
           apply
           it
           to
           the
           Eucharist
           ,
           yet
           not
           one
           of
           them
           doth
           make
           it
           a
           Propitiatory
           Sacrifice
           ,
           which
           was
           the
           thing
           to
           be
           proved
           :
           For
           ,
           we
           have
           no
           mind
           to
           dispute
           about
           Metaphorical
           Sacrifices
           ,
           when
           the
           Council
           of
           Trent
           so
           positively
           decrees
           it
           to
           be
           a
           True
           ,
           Proper
           ,
           and
           Propitiatory
           Sacrifice
           .
        
      
       
         
         
           XXIII
           .
           
             Of
             PURGATORY
          
           .
        
         
           HEre
           our
           Author
           begins
           with
           proving
           from
           Scripture
           and
           Antiquity
           ,
           and
           then
           undertakes
           to
           explain
           the
           Doctrine
           of
           Purgatory
           from
           substantial
           Reasons
           .
        
         
           1.
           
           As
           to
           his
           Proof
           from
           Scripture
           .
        
         
           1.
           
           Is
           that
           from
           2
           Maccab.
           c.
           12.
           where
           he
           saith
           ,
           
             Money
             was
             sent
             to
             Jerusalem
             ,
             that
             Sacrifices
             might
             be
             offered
             for
             the
             slain
             ;
             and
             't
             is
             recommended
             as
             a
             Holy
             Cogitation
             ,
             to
             pray
             for
             the
             dead
             .
          
        
         
           To
           this
           ,
           which
           is
           the
           main
           foundation
           of
           Purgatory
           ,
           I
           answer
           ,
           1.
           
           It
           can
           never
           prove
           such
           a
           Purgatory
           as
           our
           Author
           asserts
           ;
           For
           he
           supposes
           
             a
             Sinner
             reconciled
             to
             God
          
           ,
           
           
             as
             to
             eternal
             Punishment
          
           ,
           before
           he
           be
           capable
           of
           Purgatory
           ;
           but
           here
           can
           be
           no
           such
           supposition
           ;
           for
           these
           Men
           died
           in
           the
           sin
           of
           Achan
           ,
           which
           was
           not
           known
           till
           their
           Bodies
           were
           found
           among
           the
           slain
           .
           Here
           was
           no
           Confession
           ,
           or
           any
           sign
           of
           Repentance
           ,
           and
           therefore
           if
           it
           proves
           any
           thing
           ,
           it
           is
           
             deliverance
             from
             Eternal
             Punishment
          
           ,
           and
           for
           such
           as
           dye
           in
           their
           Sins
           without
           any
           shew
           of
           Repentance
           .
           2.
           
           We
           must
           distinguish
           the
           Fact
           of
           Judas
           from
           the
           interpretation
           of
           Jason
           ,
           or
           his
           Epitomizer
           .
           The
           Fact
           of
           Judas
           was
           according
           to
           the
           strictness
           of
           the
           Law
           ,
           which
           required
           in
           such
           Cases
           
             a
             Sin-Offering
          
           ;
           and
           that
           is
           all
           which
           the
           Greek
           implies
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           so
           
             Leo
             Allatius
          
           confesses
           
           all
           the
           best
           Greek
           Copies
           agree
           ;
           and
           he
           reckons
           Twelve
           of
           them
           .
           Now
           what
           doth
           this
           imply
           ,
           but
           that
           Judas
           remembring
           the
           severe
           punishment
           of
           this
           Sin
           in
           the
           Case
           of
           Achan
           ,
           upon
           the
           People
           ,
           sent
           a
           Sin-offering
           to
           Jerusalem
           ?
           But
           saith
           
             Leo
             Allatius
             ,
             It
             was
             the
             sin
             of
             those
             men
             that
             were
             slain
             .
          
           I
           grant
           it
           .
           But
           the
           Question
           is
           ,
           Whether
           
             the
             Sin-offering
          
           respected
           the
           dead
           or
           the
           living
           ?
           For
           the
           Law
           in
           such
           a
           Case
           required
           
             a
             Sin-offering
             for
             the
          
           
           
           Congregation
           .
           And
           why
           should
           not
           we
           believe
           so
           punctual
           a
           Man
           for
           the
           Law
           ,
           as
           Judas
           ,
           did
           strictly
           observe
           it
           in
           this
           point
           ?
           
             But
             the
             Author
             of
             the
             Book
             of
          
           Macchabees
           
             understands
             it
             of
             those
             that
             were
             slain
             .
          
           I
           do
           not
           deny
           it
           ;
           but
           then
           3.
           
           We
           have
           no
           Reason
           to
           rely
           upon
           his
           Authority
           in
           this
           matter
           ;
           which
           I
           shall
           make
           appear
           by
           a
           parallel
           Instance
           .
           He
           doth
           undoubtedly
           commend
           the
           fact
           of
           Razias
           in
           
             Killing
             himself
          
           (
           2.
           
           Macc.
           14.
           42.
           
           )
           when
           he
           saith
           he
           did
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             like
             a
             brave
             Man
          
           ;
           and
           if
           he
           had
           thought
           it
           a
           fault
           in
           him
           ,
           he
           would
           never
           have
           given
           such
           a
           Character
           of
           it
           ,
           but
           he
           would
           have
           added
           something
           of
           Caution
           after
           it
           .
           And
           it
           is
           no
           great
           advantage
           to
           Purgatory
           ,
           for
           him
           that
           commends
           Self-murder
           to
           have
           introduced
           it
           .
           The
           most
           probable
           account
           I
           can
           give
           of
           it
           is
           ,
           That
           the
           
             Alexandrian
             Jews
          
           ,
           of
           whose
           number
           Jason
           of
           Cyrene
           seems
           to
           have
           been
           ,
           had
           taken
           in
           several
           of
           the
           Philosophical
           Opinions
           ,
           especially
           the
           Platonists
           ,
           into
           their
           Religion
           ,
           as
           appears
           by
           Philo
           ;
           and
           Bellarmin
           
           himself
           confesses
           ,
           that
           Plato
           held
           a
           Purgatory
           ;
           and
           they
           were
           ready
           to
           apply
           what
           related
           to
           the
           Law
           ,
           to
           their
           Platonick
           Notions
           .
           So
           here
           the
           Law
           appointed
           a
           Sin-offering
           with
           respect
           to
           the
           Living
           ;
           but
           Jason
           would
           needs
           have
           this
           refer
           to
           the
           dead
           ;
           and
           then
           sets
           down
           his
           own
           remark
           upon
           it
           ,
           That
           
             it
             was
             a
             holy
             cogitation
             to
             pray
             for
             the
             dead
          
           ;
           as
           our
           Author
           renders
           it
           .
           If
           it
           were
           holy
           with
           respect
           to
           the
           Law
           ,
           there
           must
           be
           some
           ground
           for
           it
           in
           the
           Law.
           And
           that
           we
           appeal
           to
           :
           and
           do
           not
           think
           any
           particular
           Fancies
           sufficient
           to
           introduce
           such
           a
           Novelty
           as
           this
           was
           ;
           which
           had
           no
           Foundation
           eithe●
           in
           the
           Law
           or
           the
           Prophets
           .
           And
           it
           woul
           be
           strange
           for
           a
           new
           Doctrine
           to
           be
           set
           up
           ,
           when
           the
           Spirit
           of
           Prophecy
           was
           ceased
           among
           them
           .
           
        
         
           
             But
             S.
          
           August
           .
           
             hold
             these
             Books
             for
             Canonical
          
           ,
           and
           saith
           ,
           
             they
             are
             so
             received
             by
             the
             Church
             ,
             l.
          
           18.
           
             de
             Civit
             De●
          
           .
           To
           answer
           this
           ,
           it
           is
           sufficient
           to
           observe
           ,
           not
           only
           the
           different
           opinions
           
           of
           others
           before
           mentioned
           as
           to
           these
           Books
           :
           But
           that
           as
           Canus
           notes
           ,
           it
           was
           then
           lawful
           to
           doubt
           of
           their
           Authority
           :
           
           And
           he
           goes
           as
           low
           as
           Gregory
           I.
           Whom
           he
           denies
           not
           to
           have
           rejected
           them
           .
           And
           I
           hope
           we
           may
           set
           the
           Authority
           of
           one
           against
           the
           other
           ;
           especially
           when
           S.
           
             August
             in
          
           himself
           ,
           being
           pressed
           hard
           with
           the
           fact
           of
           Razias
           ,
           confesses
           ,
           1.
           
           
             That
             the
             Jews
             have
             not
             the
             Book
             of
          
           Macchabees
           
           
             in
             their
             Canon
             ,
             as
             they
             have
             the
             Law
             ,
             the
             Prophets
             ,
             and
             the
             Psalms
             ,
             to
             whom
             our
             Lord
             gave
             Testimony
             as
             to
             his
             Witnesses
             .
          
           Which
           is
           an
           evident
           Proof
           ,
           he
           thought
           not
           these
           Books
           sufficient
           to
           ground
           a
           Doctrine
           upon
           ,
           which
           was
           not
           found
           in
           the
           other
           .
           2.
           
           
             That
             however
             this
             Book
             was
             not
             unprofitably
             received
             by
             the
             Church
             ,
             if
             it
             be
             soberly
             read
             and
             heard
             .
          
           Which
           implies
           a
           greater
           Caution
           than
           S.
           Augustin
           would
           ever
           have
           given
           ,
           concerning
           a
           Book
           he
           believed
           truely
           Canonical
           .
           But
           saith
           
             Bellarmin
             ,
             his
             meaning
          
           
           
             is
             only
             to
             keep
             men
             from
             imitating
             the
             Example
             of
             Razias
          
           ;
           whereas
           that
           which
           they
           pressed
           S.
           
             August
             in
          
           with
           ,
           was
           not
           meerly
           the
           Fact
           ,
           but
           the
           Character
           that
           is
           given
           of
           it
           .
           
             Sanctarum
             Scripturarum
             Auctoritate
             laudatus
             est
             Razias
             ,
          
           are
           their
           very
           Words
           in
           S.
           Augustin
           .
           And
           therefore
           the
           Caution
           relates
           to
           the
           Books
           ,
           and
           not
           meerly
           to
           his
           Example
           .
           And
           he
           lessens
           the
           Character
           given
           by
           the
           Author
           ,
           when
           he
           saith
           ,
           
             He
             chose
             to
             dye
             nobly
             ;
             It
             had
             been
             better
             ,
          
           saith
           he
           ,
           
             to
             have
             died
             humbly
             .
             But
             the
             other
             is
             the
             Elogium
             given
             in
             the
             Heathen
             Histories
             ,
             and
             better
             becomes
             brave
             Heathens
             ,
             than
             true
             Martyrs
             .
          
           Can
           any
           one
           now
           think
           S.
           Augustin
           believed
           this
           Writer
           Divinely
           inspired
           ,
           or
           his
           Doctrine
           sufficient
           to
           ground
           a
           point
           of
           Faith
           upon
           ?
           And
           I
           wonder
           they
           should
           not
           every
           jot
           as
           well
           commend
           Self-Murder
           as
           an
           
             Heroical
             Act
          
           ,
           as
           prove
           the
           Doctrine
           of
           Purgatory
           from
           these
           words
           of
           Jason
           ,
           or
           his
           Epitomizer
           .
           For
           the
           Argument
           from
           the
           Authority
           of
           the
           Book
           ,
           will
           hold
           as
           strongly
           for
           one
           as
           the
           other
           .
           And
           yet
           this
           is
           the
           Achilles
           for
           Purgatory
           ;
           which
           
             Natalis
             Alexander
          
           (
           whom
           
           our
           Author
           follows
           in
           this
           matter
           )
           saith
           ,
           
             is
             a
             Demonstrative
          
           
           
             Place
             against
             those
             that
             deny
             it
             .
          
           But
           I
           must
           proceed
           .
        
         
           2.
           
           
             Purgatory
             is
             plainly
             intimated
             by
             our
             Saviour
             ,
          
           Matt.
           12.
           32.
           
           
             Whosoever
             speaketh
             against
             the
             Holy-Ghost
             ,
             it
             shall
          
           
           
             not
             be
             forgiven
             him
             ,
             neither
             in
             this
             world
             ,
             neither
             in
             the
             world
             to
             come
             .
             By
             which
             words
             ,
             Christ
             evidently
             supposes
             ,
             that
             some
             sins
             are
             forgiven
             in
             the
             world
             to
             come
             .
          
           I
           am
           so
           far
           from
           discerning
           this
           plain
           intimation
           ,
           that
           I
           wonder
           how
           any
           came
           to
           think
           of
           it
           out
           of
           this
           place
           .
           Well!
           
             But
             doth
             it
             not
             hence
             follow
             ,
             that
             Sins
             may
             be
             forgiven
             in
             the
             World
             to
             come
             ?
          
           Not
           near
           so
           plainly
           ,
           as
           that
           Sins
           will
           not
           be
           forgiven
           in
           the
           World
           to
           come
           .
           
             Not
             That
             particular
             Sin
             ,
             but
             others
             may
          
           ;
           How
           doth
           that
           appear
           ?
           What
           intimation
           is
           there
           ,
           that
           any
           Sins
           not
           forgiven
           here
           ,
           shall
           be
           forgiven
           there
           ?
           Or
           that
           any
           Sins
           here
           remitted
           as
           to
           the
           Eternal
           Punishment
           ,
           shall
           be
           there
           remitted
           as
           to
           the
           Temporal
           ?
           And
           without
           such
           a
           kind
           of
           Remission
           ,
           nothing
           can
           be
           inferred
           from
           hence
           .
           
             But
             if
             there
             be
             a
             Remission
             in
             another
             World
             ,
             it
             can
             be
             neither
             in
             Heaven
             nor
             Hell
             ,
             therefore
             it
             must
             be
             in
             Purgatory
             .
          
           But
           those
           who
           own
           a
           Remission
           of
           Sins
           in
           another
           World
           ,
           say
           it
           will
           be
           on
           the
           Day
           of
           Judgment
           :
           For
           the
           actual
           Deliverance
           of
           the
           Just
           from
           Punishment
           ,
           may
           be
           not
           improperly
           called
           the
           full
           Remission
           of
           their
           Sins
           .
           So
           S.
           Augustin
           ,
           whom
           he
           quotes
           ,
           plainly
           saith
           ,
           
             Si
             nulla
             remitterentur
             in
             judicio
             illo
             novissimo
             ,
             &c.
          
           c.
           Julian
           ,
           l.
           6.
           c.
           5.
           where
           it
           is
           evident
           S.
           Augustin
           takes
           this
           place
           to
           relate
           to
           the
           Day
           of
           Judgment
           ;
           and
           so
           in
           the
           other
           ,
           
             (
             De
             Civit.
             Dei
             l.
          
           21.
           c.
           24.
           )
           But
           as
           he
           supposed
           a
           Remission
           ,
           so
           he
           did
           a
           Purgation
           as
           
             by
             Fire
          
           in
           that
           day
           .
           
             In
             illo
             judicio
             poenas
             quasdam
             purgatorias
             futuras
             .
             De
             Civit.
             Dei
             l.
          
           20.
           c.
           25.
           
           And
           so
           he
           is
           to
           be
           understood
           on
           Psal.
           37.
           to
           which
           he
           applies
           1
           Cor.
           3.
           15.
           
           But
           our
           Author
           was
           very
           much
           out
           ,
           when
           he
           saith
           S.
           Augustin
           applied
           1
           Pet.
           3.
           15.
           to
           some
           
           place
           of
           temporal
           Chastisement
           in
           another
           World
           ,
           when
           Bellarmin
           sets
           himself
           to
           confute
           S.
           Augustin
           about
           it
           ,
           as
           understanding
           it
           of
           this
           World.
           And
           therefore
           he
           hath
           little
           cause
           to
           boast
           of
           S.
           Augustins
           Authority
           about
           
           Purgatory
           ,
           unless
           he
           had
           brought
           something
           more
           to
           the
           purpose
           out
           of
           him
           .
           His
           other
           Testimonies
           of
           Antiquity
           are
           not
           worth
           considering
           ;
           which
           he
           borrows
           from
           
             Natalis
             Alexander
          
           ;
           that
           of
           
             Dionysius
             Areopag
             .
             Eccl.
             Hierarch
          
           .
           c.
           7.
           is
           a
           known
           Counterfeit
           ,
           and
           impertinent
           ,
           relating
           to
           a
           Region
           of
           Rest
           and
           Happiness
           .
           And
           so
           do
           Tertullians
           Oblations
           for
           the
           dead
           ,
           
             De
             Cor.
             Milit.
          
           c.
           3.
           
           For
           they
           were
           Eucharistical
           ,
           as
           appears
           by
           the
           Ancient
           Liturgies
           ,
           being
           made
           for
           the
           greatest
           Saints
           .
           St.
           Cyprian
           Ep.
           66.
           speaks
           of
           an
           Oblation
           for
           the
           dead
           ;
           and
           he
           there
           mentions
           the
           Natalitia
           of
           the
           Martyrs
           ;
           but
           by
           comparing
           that
           with
           his
           Epist.
           33.
           it
           will
           be
           found
           that
           he
           speaks
           of
           the
           Anniversary
           Commemoration
           of
           the
           dead
           ,
           which
           signifies
           nothing
           to
           Purgatory
           ;
           for
           the
           best
           men
           were
           put
           into
           it
           ;
           and
           St.
           Cyprian
           threatens
           it
           as
           a
           Punishment
           to
           be
           left
           out
           of
           the
           Diptychs
           ;
           but
           surely
           it
           is
           none
           to
           escape
           Purgatory
           ;
           
             Arnobius
             ,
             l.
          
           4.
           only
           speaks
           of
           praying
           for
           the
           dead
           ,
           which
           we
           deny
           not
           to
           have
           been
           then
           used
           in
           the
           Church
           ,
           not
           with
           respect
           to
           any
           temporary
           pains
           in
           Purgatory
           ,
           but
           to
           the
           Day
           of
           Judgment
           :
           And
           therein
           lies
           the
           true
           state
           of
           the
           Controversie
           ,
           with
           respect
           to
           Antiquity
           ;
           which
           is
           not
           ,
           Whether
           any
           solemn
           prayers
           were
           not
           then
           made
           for
           the
           dead
           ;
           But
           whether
           those
           prayers
           did
           relate
           to
           their
           deliverance
           out
           of
           a
           state
           of
           Punishment
           before
           the
           Day
           of
           Judgment
           :
           For
           whatever
           state
           Souls
           were
           then
           supposed
           to
           be
           in
           ,
           before
           the
           great
           Day
           ,
           if
           there
           could
           be
           no
           deliverance
           till
           the
           Day
           of
           Judgment
           ,
           it
           signisies
           nothing
           to
           the
           present
           Question
           .
        
         
           As
           to
           the
           Vision
           of
           Perpetua
           concerning
           her
           Brother
           Dinocrates
           ,
           who
           died
           at
           Seven
           Years
           old
           ,
           being
           baptized
           ,
           
           it
           is
           hardly
           reconcilable
           to
           their
           own
           Doctrine
           ,
           to
           suppose
           such
           a
           Soul
           in
           Purgatory
           ;
           I
           will
           not
           deny
           that
           Perpetua
           did
           think
           she
           saw
           him
           in
           a
           worse
           condition
           ;
           and
           thought
           likewise
           that
           by
           her
           Prayers
           she
           brought
           him
           into
           a
           better
           ;
           for
           she
           saw
           him
           playing
           like
           little
           children
           ;
           and
           then
           she
           awaked
           ,
           and
           concluded
           that
           she
           had
           given
           him
           ease
           :
           But
           is
           it
           indeed
           come
           to
           this
           ,
           that
           such
           a
           Doctrine
           as
           Purgatory
           must
           be
           built
           on
           such
           a
           Foundation
           as
           this
           ?
           I
           do
           not
           call
           in
           question
           the
           Acts
           of
           Perpetua
           ,
           nor
           her
           sincerity
           in
           relating
           her
           Dream
           ;
           but
           must
           the
           Church
           build
           her
           Doctrines
           upon
           the
           Dreams
           or
           Visions
           of
           Young
           Ladies
           ,
           tho
           very
           devout
           ?
           for
           
             Ubia
             Perpetua
          
           was
           then
           but
           Twenty
           Two
           ,
           as
           she
           saith
           her self
           .
           But
           none
           are
           to
           be
           blamed
           ,
           who
           make
           use
           of
           the
           best
           supports
           their
           Cause
           will
           afford
           .
        
         
           It
           is
           time
           now
           to
           see
           what
           strength
           of
           Reason
           he
           offers
           for
           Purgatory
           .
           1.
           
           He
           saith
           ,
           
             When
             a
             Sinner
             is
             reconciled
             to
             God
             ,
             tho
             the
             eternal
             Punishment
             due
             to
             his
             sins
             is
             always
          
           
           
             remitted
             ,
             yet
             there
             sometimes
             remains
             a
             temporal
             Penalty
             to
             be
             undergone
             ;
             as
             in
             the
             case
             of
             the
          
           Israelites
           ,
           and
           David
           .
           But
           doth
           it
           hence
           follow
           ,
           that
           there
           is
           a
           Temporal
           Penalty
           that
           must
           be
           undergone
           either
           here
           or
           hereafter
           ,
           without
           which
           there
           will
           be
           no
           need
           of
           Purgatory
           ?
           Who
           denies
           ,
           that
           God
           in
           this
           Life
           ,
           for
           example
           sake
           ,
           may
           punish
           those
           whose
           sins
           he
           hath
           promised
           to
           remit
           as
           to
           another
           World
           ?
           This
           is
           therefore
           a
           very
           slender
           Foundation
           .
           2.
           
           
             There
             are
             some
             sins
             of
             their
             own
             nature
             light
             and
             venial
             .
          
           I
           will
           not
           dispute
           that
           ;
           but
           suppose
           there
           be
           ,
           must
           men
           go
           then
           into
           Purgatory
           for
           mere
           Venial
           Sins
           ?
           What
           a
           strange
           Doctrine
           doth
           this
           appear
           to
           any
           Mans
           Reason
           ?
           That
           God
           should
           forgive
           the
           greater
           sins
           ,
           and
           require
           so
           severe
           a
           punishment
           for
           sins
           in
           their
           own
           Nature
           venial
           ;
           
             i.
             e.
          
           so
           inconsiderable
           in
           their
           Opinion
           ,
           that
           no
           man
           is
           bound
           to
           confess
           them
           ;
           which
           do
           not
           interrupt
           a
           State
           of
           Grace
           ;
           which
           require
           only
           an
           implicite
           detestation
           
           of
           them
           ;
           which
           do
           not
           deserve
           eternal
           punishment
           ;
           
           which
           may
           be
           remitted
           by
           Holy
           Water
           ,
           or
           a
           Bishops
           Blessing
           ,
           as
           their
           Divines
           agree
           .
           3.
           
           
             That
             to
             all
             sins
             some
             Penalty
             is
             due
             to
             the
             Justice
             of
             God.
          
           And
           what
           follows
           from
           hence
           but
           the
           Necessity
           of
           Christs
           Satisfaction
           ?
           But
           how
           doth
           it
           appear
           ,
           that
           after
           the
           Expiation
           of
           Sin
           by
           Christ
           ,
           and
           the
           remission
           of
           eternal
           Punishment
           ,
           there
           still
           remains
           a
           necessity
           of
           farther
           satisfaction
           for
           such
           a
           temporal
           penalty
           in
           another
           World
           ?
           4.
           
           
             That
             generally
             speaking
             ,
             few
             men
             depart
             out
             of
             this
             Life
             ,
             but
             either
             with
             the
             guilt
             of
             venial
             sins
             ,
             or
             obnoxions
             to
             some
             Temporal
             punishment
          
           ;
           No
           doubt
           all
           men
           are
           obnoxious
           by
           their
           sins
           to
           the
           punishment
           of
           another
           World
           ;
           but
           that
           is
           not
           the
           point
           ,
           but
           whether
           God
           hath
           declared
           ,
           That
           altho
           he
           remits
           the
           eternal
           punishment
           ,
           he
           will
           not
           the
           temporal
           ;
           and
           altho
           he
           will
           forgive
           thousands
           of
           pounds
           ,
           he
           will
           not
           the
           pence
           and
           farthings
           we
           owe
           to
           him
           :
           But
           if
           Mortal
           sins
           be
           remitted
           as
           to
           the
           guilt
           ,
           and
           Venial
           do
           not
           hinder
           a
           State
           of
           Grace
           ,
           what
           room
           is
           there
           for
           Vindictive
           Justice
           in
           Purgatory
           ?
        
         
           Yet
           this
           is
           the
           Doctrine
           which
           so
           much
           weight
           is
           laid
           upon
           ;
           that
           Bellarmine
           saith
           ,
           
             They
             must
             go
             directly
             to
             Hell
             ,
          
           
           
             who
             do
             not
             believe
             Purgatory
          
           .
           If
           this
           be
           true
           ,
           why
           was
           it
           not
           put
           into
           the
           Representation
           ,
           that
           we
           might
           understand
           the
           danger
           of
           not
           believing
           so
           credible
           ,
           so
           reasonable
           a
           Doctrine
           as
           this
           ?
           But
           we
           believe
           it
           to
           be
           a
           much
           more
           dangerous
           thing
           to
           condemn
           others
           for
           not
           believing
           a
           Doctrine
           which
           hath
           so
           very
           slender
           a
           pretence
           either
           to
           Scripture
           or
           Reason
           .
        
      
       
         
           XXIV
           .
           
             Of
             Praying
             in
             an
             unknown
             Tongue
             .
          
        
         
           THE
           Question
           in
           short
           is
           ,
           Whether
           the
           Church-Service
           ,
           at
           which
           Persons
           are
           bound
           to
           assist
           ,
           ought
           not
           to
           be
           in
           a
           Language
           understood
           by
           those
           who
           are
           bound
           to
           assist
           ?
        
         
         
           For
           our
           Author
           grants
           ,
           
             That
             a
             Papist
             is
             bound
             to
             assist
             at
             the
             Church-Service
             ,
             and
             to
             hear
          
           Mass
           ;
           but
           he
           is
           
           not
           bound
           to
           understand
           the
           Words
           there
           spoken
           .
        
         
           This
           is
           a
           plain
           state
           of
           the
           case
           ;
           and
           one
           would
           have
           thought
           St.
           Pauls
           Discourse
           about
           Edification
           in
           the
           Church-Service
           ,
           and
           a
           known
           Tongue
           ,
           and
           the
           Primitive
           practice
           ,
           had
           deserved
           a
           little
           consideration
           ,
           but
           not
           a
           Word
           is
           said
           to
           either
           of
           them
           ;
           and
           the
           whole
           is
           so
           managed
           ,
           as
           tho
           there
           had
           been
           no
           Rule
           ,
           or
           any
           appearance
           of
           practice
           to
           the
           contrary
           .
           But
           I
           must
           consider
           what
           he
           doth
           say
           .
        
         
           1.
           
           
             The
             Mass
             is
             a
             Sacrifice
          
           :
           And
           what
           then
           ?
           Have
           they
           no
           other
           Church-Service
           but
           the
           Mass
           ?
           What
           then
           becomes
           of
           their
           Breviaries
           ,
           Litanies
           ,
           and
           all
           other
           Offices
           ?
           But
           suppose
           the
           Priests
           Office
           in
           the
           Mass
           ,
           be
           to
           offer
           the
           Sacrifice
           ;
           are
           there
           no
           Prayers
           in
           the
           Canon
           of
           the
           Mass
           ,
           wherein
           the
           people
           are
           concerned
           ?
           Why
           must
           not
           they
           understand
           what
           they
           are
           required
           to
           assist
           in
           Prayer
           for
           ?
           If
           they
           have
           English
           Books
           ,
           as
           he
           saith
           ,
           to
           teach
           them
           every
           part
           and
           Ceremony
           of
           the
           Mass
           ,
           why
           not
           as
           well
           
           the
           Prayers
           in
           the
           Mass
           ,
           wherein
           they
           are
           to
           join
           ?
           They
           tell
           us
           ,
           
             It
             is
             unseasonable
             then
             for
             the
             People
             to
             say
             their
             Beads
             ,
             and
             other
             Devotions
             :
          
           And
           I
           suppose
           as
           unseasonable
           to
           talk
           ,
           or
           think
           of
           other
           matters
           .
           Why
           then
           should
           not
           they
           know
           what
           it
           is
           they
           are
           to
           do
           ,
           and
           what
           Petitions
           they
           are
           then
           to
           make
           to
           God
           ?
           Are
           there
           no
           Responses
           to
           be
           made
           ?
           No
           Lessons
           to
           be
           read
           ?
           No
           Creed
           :
           to
           be
           professed
           ?
           Doth
           not
           the
           Priest
           speak
           to
           the
           people
           to
           pray
           ,
           and
           they
           answer
           him
           ?
           Is
           there
           no
           Thanksgiving
           after
           the
           Communion
           which
           the
           people
           is
           concerned
           in
           ?
           We
           are
           as
           much
           for
           
             their
             Devout
             Affections
          
           ,
           as
           they
           can
           be
           ;
           but
           we
           think
           they
           are
           not
           hindred
           by
           understanding
           what
           they
           are
           about
           :
           We
           cannot
           but
           wonder
           ,
           that
           
           any
           man
           should
           say
           ,
           
             That
             it
             nothing
             concerns
             his
             Devotion
             ,
             that
             the
          
           Mass
           
             is
             in
          
           Latin
           ,
           if
           he
           understand
           it
           not
           .
           Is
           it
           
           
           no
           part
           of
           Devotion
           to
           join
           in
           the
           publick
           prayers
           ,
           not
           merely
           by
           rote
           ,
           but
           from
           a
           due
           apprehension
           of
           the
           matter
           contained
           in
           them
           ?
           He
           requires
           ,
           
             That
             they
             accompany
             the
             Priest
             in
             Prayer
             and
             Spirit
             :
          
           And
           why
           not
           in
           understanding
           also
           ?
           
             But
             the
             Church
             hath
             so
             ordered
             it
             :
          
           And
           that
           is
           the
           thing
           we
           complain
           of
           ,
           as
           done
           against
           St.
           Paul
           ,
           against
           the
           Primitive
           Church
           ,
           against
           the
           natural
           sense
           of
           Mankind
           ,
           who
           think
           it
           is
           fit
           for
           them
           to
           know
           what
           they
           do
           ,
           especially
           in
           the
           Worship
           of
           God
           :
           
             But
             it
             is
             to
             preserve
             Unity
             :
          
           Methinks
           however
           Unity
           in
           Spirit
           and
           Understanding
           is
           better
           than
           without
           it
           :
           
             There
             are
             other
             good
             Reasons
          
           :
           I
           know
           not
           one
           good
           one
           ;
           and
           if
           there
           were
           more
           ,
           he
           would
           have
           produced
           them
           :
           
             The
             greatest
             part
             is
             said
             in
             a
             low
             voice
             ,
             that
             it
             is
             not
             possible
             he
             should
             hear
             it
             :
          
           And
           to
           what
           purpose
           should
           it
           be
           spoken
           louder
           ,
           if
           they
           are
           not
           to
           understand
           it
           ?
           But
           why
           so
           low
           in
           publick
           ?
           Yet
           the
           people
           might
           have
           Books
           ,
           and
           join
           ,
           if
           they
           understood
           what
           was
           said
           .
           But
           why
           should
           not
           the
           rest
           be
           understood
           ,
           which
           is
           spoken
           as
           if
           it
           were
           .
        
         
           2.
           
           As
           to
           other
           Offices
           ,
           he
           saith
           ,
           
             He
             is
             taught
             ,
             that
             he
          
           
           
             may
             perform
             them
             in
             a
             Language
             which
             he
             understands
             not
             ,
             with
             great
             benefit
             to
             his
             Soul
             ,
             and
             the
             acceptance
             of
             God
             ,
             if
             at
             those
             occasions
             he
             endeavours
             to
             raise
             his
             thoughts
             to
             Heaven
             ,
             and
             fix
             his
             heart
             upon
             his
             Maker
             .
          
           But
           the
           Question
           is
           not
           ,
           Whether
           a
           Man
           may
           not
           have
           devout
           Thoughts
           at
           that
           time
           ,
           but
           whether
           he
           can
           perform
           his
           part
           in
           the
           publick
           Offices
           ,
           with
           true
           Devotion
           ,
           without
           Understanding
           ?
           For
           the
           publick
           Offices
           of
           Devotion
           were
           designed
           for
           the
           uniting
           the
           Hearts
           and
           Desires
           of
           the
           people
           in
           the
           same
           things
           .
           It
           is
           not
           ,
           Whether
           one
           Man
           may
           not
           pray
           for
           Heaven
           ,
           and
           another
           for
           fair
           Weather
           ,
           and
           another
           for
           pardon
           of
           his
           Sins
           ,
           and
           a
           Fourth
           for
           Patience
           ,
           and
           so
           on
           ,
           in
           the
           same
           place
           ,
           and
           at
           the
           same
           time
           ;
           for
           all
           this
           may
           be
           done
           as
           well
           in
           a
           
             silent
             Meeting
          
           ,
           where
           not
           a
           Word
           is
           spoken
           :
           But
           there
           being
           one
           Form
           of
           Prayer
           for
           all
           to
           join
           together
           
           in
           ,
           that
           with
           the
           united
           force
           of
           the
           whole
           Congregation
           ,
           their
           Petitions
           may
           go
           up
           to
           Heaven
           ;
           The
           Matter
           now
           in
           dispute
           is
           ,
           Whether
           it
           be
           not
           necessary
           in
           order
           to
           this
           united
           Devotion
           ,
           that
           the
           people
           all
           know
           what
           they
           pray
           for
           ?
           And
           one
           would
           think
           nothing
           need
           to
           be
           said
           to
           prove
           this
           :
           But
           what
           our
           Author
           adds
           in
           justification
           of
           this
           ,
           overthrows
           all
           publick
           Devotion
           ;
           For
           he
           saith
           ,
           
             It
             is
             not
             necessary
             to
             have
             attention
             on
             the
             Words
             ,
             or
             on
             the
             Sense
             of
             Prayers
             ,
             but
             rather
             purely
             on
             God
             :
          
           Which
           is
           to
           make
           all
           publick
           Forms
           unnecessary
           ,
           and
           to
           turn
           all
           Devotion
           into
           Prayer
           of
           Contemplation
           :
           For
           if
           this
           be
           true
           ,
           all
           Forms
           whatsoever
           ,
           are
           not
           only
           useless
           ,
           but
           burdensom
           ;
           and
           by
           the
           stinting
           the
           Spirit
           ,
           do
           hinder
           the
           nimbler
           flights
           of
           the
           Soul
           ,
           in
           pure
           silence
           towards
           God
           :
           And
           this
           Principle
           must
           lead
           men
           to
           Enthusiasms
           ,
           and
           unintelligible
           Unions
           ,
           and
           make
           them
           despise
           Forms
           as
           a
           mean
           and
           dull
           Dispensation
           .
        
         
           But
           at
           last
           he
           saith
           ,
           
             A
             Petitioner
             may
             accompany
             his
             Petition
             with
             an
             earnest
             desire
             of
             obtaining
             it
             ,
             tho
             the
             Language
             in
             which
             it
             is
             written
             ,
             be
             unknown
             to
             him
             .
          
           Very
           true
           ,
           if
           he
           indited
           the
           matter
           of
           the
           Petition
           ,
           and
           trusted
           another
           to
           put
           it
           into
           that
           Language
           ,
           which
           the
           Person
           to
           whom
           he
           makes
           it
           ,
           doth
           understand
           ,
           but
           not
           his
           own
           :
           But
           all
           Languages
           are
           alike
           to
           Gods
           Infinite
           Wisdom
           ,
           and
           so
           there
           can
           be
           no
           pretence
           on
           that
           account
           ,
           to
           keep
           only
           to
           some
           particular
           Tongues
           ,
           tho
           unknown
           to
           the
           Party
           ;
           and
           if
           it
           were
           so
           to
           all
           men
           ,
           no
           man
           would
           have
           a
           Petition
           presented
           in
           a
           Language
           which
           he
           did
           not
           know
           :
           But
           in
           Prayer
           to
           God
           ,
           the
           design
           of
           it
           is
           not
           to
           acquaint
           him
           with
           something
           which
           he
           knew
           not
           ,
           but
           to
           excite
           the
           hearts
           and
           affections
           of
           men
           to
           an
           earnest
           desire
           of
           the
           things
           which
           are
           fit
           for
           them
           to
           ask
           ;
           Now
           let
           any
           man
           undertake
           to
           prove
           ,
           that
           mens
           affections
           are
           as
           easily
           moved
           by
           Words
           they
           do
           not
           understand
           ,
           as
           by
           those
           they
           do
           ;
           and
           I
           will
           give
           up
           this
           Cause
           .
        
      
       
         
         
           XXV
           .
           
             Of
             the
             Second
             Commandment
          
           .
        
         
           THE
           Dispute
           about
           this
           is
           not
           ,
           Whether
           the
           Second
           Commandment
           may
           be
           found
           in
           any
           of
           their
           Books
           ,
           but
           by
           what
           Authority
           it
           comes
           to
           be
           left
           out
           in
           any
           :
           As
           he
           confesses
           it
           is
           
             in
             their
             short
             Catechisms
             and
             Manuals
             :
          
           But
           not
           only
           in
           these
           ;
           for
           
           I
           have
           now
           before
           me
           the
           Reformed
           Office
           of
           the
           Blessed
           Virgin
           ,
           Printed
           at
           
             Salamanca
             ,
             A.
             D.
          
           1588.
           published
           by
           Order
           of
           Pius
           V.
           where
           it
           is
           so
           left
           out
           :
           And
           so
           in
           the
           English
           Office
           at
           
             Antwerp
             ,
             A.
             D.
          
           1658.
           
           I
           wish
           he
           had
           told
           us
           in
           what
           publick
           Office
           of
           their
           Church
           it
           is
           to
           be
           found
           :
           But
           himself
           pleads
           for
           the
           leaving
           it
           out
           ,
           when
           he
           saith
           ,
           
             The
             People
             are
             in
             no
             danger
             of
             Superstition
             or
             Idolatry
             by
             it
             ;
             since
             the
             First
             Commandment
             secures
             them
             from
             it
             ;
             and
             there
             is
             nothing
             in
             this
             ,
             but
             what
             is
             vertually
             contained
             in
             the
             First
             ,
             and
             is
             rather
             an
             Explanation
             ,
             than
             a
             new
          
           
           
             and
             distinct
             Precept
          
           .
           But
           is
           this
           so
           plain
           and
           clear
           ,
           that
           a
           Mans
           Conscience
           can
           never
           make
           any
           just
           and
           reasonable
           Doubt
           concerning
           it
           ?
           There
           is
           a
           terrible
           sanction
           after
           it
           ;
           and
           men
           had
           need
           go
           upon
           very
           good
           Grounds
           in
           a
           matter
           of
           such
           moment
           .
           Hath
           God
           himself
           any
           where
           declared
           this
           to
           be
           only
           an
           Explication
           of
           the
           First
           Commandment
           ?
           Have
           the
           Prophets
           ,
           or
           Christ
           and
           his
           Apostles
           ever
           done
           it
           ?
           How
           then
           can
           any
           mans
           Conscience
           be
           safe
           in
           this
           matter
           ?
           For
           it
           is
           not
           a
           trifling
           Controversie
           ,
           whether
           it
           be
           a
           distinct
           Commandment
           ,
           or
           an
           Explication
           of
           the
           First
           ;
           but
           the
           Lawfulness
           or
           Unlawfulness
           of
           the
           Worship
           of
           Images
           depends
           very
           much
           upon
           it
           :
           For
           if
           it
           be
           only
           an
           Explication
           of
           the
           First
           ,
           then
           unless
           
             one
             takes
             Images
             to
             be
             Gods
             ,
          
           their
           Worship
           is
           lawful
           ,
           and
           so
           the
           Heathens
           were
           excused
           in
           it
           ,
           who
           were
           not
           such
           Ideots
           ;
           But
           if
           it
           be
           a
           new
           and
           distinct
           Precept
           ,
           then
           the
           Worshipping
           any
           Image
           or
           Similitude
           ,
           becomes
           a
           grievous
           
           sin
           ,
           and
           exposes
           men
           to
           the
           Wrath
           of
           God
           in
           that
           severe
           manner
           mentioned
           in
           the
           end
           of
           it
           :
           And
           it
           is
           a
           great
           confirmation
           that
           this
           is
           the
           true
           meaning
           of
           it
           ,
           because
           all
           the
           Primitive
           Writers
           of
           the
           Christian
           Church
           ,
           not
           only
           thought
           it
           a
           Sin
           against
           this
           Commandment
           ,
           but
           insisted
           upon
           the
           force
           of
           it
           against
           those
           Heathens
           who
           denied
           that
           they
           took
           their
           Images
           for
           Gods
           :
           And
           therefore
           this
           is
           a
           very
           insufficient
           Account
           of
           leaving
           out
           the
           
             Second
             Commandment
          
           .
        
      
       
         
           XXVI
           .
           
             Of
             Mental
             Reservations
          
           .
        
         
           UNder
           this
           Head
           he
           denies
           Two
           Things
           .
        
         
           1.
           
           That
           they
           are
           ever
           taught
           to
           break
           Faith
           with
           Hereticks
           .
        
         
           2.
           
           That
           their
           Church
           doth
           allow
           any
           Equivocations
           ,
           or
           Mental
           Reservations
           .
        
         
           As
           to
           the
           former
           I
           am
           sincerely
           glad
           to
           find
           a
           Principle
           so
           destructive
           to
           all
           humane
           Society
           ,
           so
           utterly
           disowned
           ,
           when
           he
           saith
           ,
           
             He
             is
             taught
             to
             keep
             Faith
             with
             all
             sorts
             of
             People
             ,
             of
             whatsoever
             judgment
             or
             perswasion
          
           
           
             they
             be
             ;
             and
             to
             stand
             to
             his
             Word
             ,
             and
             observe
             his
             Promise
             given
             ,
             or
             made
             to
             any
             whatsoever
             .
          
           And
           whatever
           Opinions
           and
           Practices
           there
           may
           have
           been
           of
           that
           kind
           formerly
           ,
           we
           hope
           there
           will
           never
           be
           occasion
           given
           to
           revive
           that
           dispute
           .
        
         
           2.
           
           As
           to
           the
           Second
           ,
           We
           embrace
           his
           Declaration
           against
           it
           ,
           and
           hope
           there
           is
           no
           Equivocation
           ,
           or
           mental
           Reservation
           in
           it
           .
           But
           there
           are
           some
           things
           which
           must
           here
           be
           taken
           Notice
           of
           .
        
         
           1.
           
           He
           cannot
           deny
           that
           there
           are
           Authors
           in
           Communion
           with
           his
           Church
           ,
           which
           may
           be
           charged
           with
           teaching
           another
           Doctrine
           ;
           and
           those
           not
           a
           few
           ,
           nor
           inconsiderable
           ;
           who
           not
           only
           allow
           the
           Practice
           of
           Mental
           
           Reservations
           and
           Equivocations
           ,
           but
           say
           with
           great
           confidence
           ,
           it
           hath
           been
           received
           in
           the
           Roman
           Church
           for
           no
           less
           than
           Four
           hundred
           years
           ;
           and
           that
           in
           some
           Cases
           they
           are
           all
           still
           agreed
           in
           it
           .
           See
           Parsons
           Treatise
           of
           
             Mitigation
             ,
             c.
          
           7.
           
           Sect.
           2.
           3.
           c.
           10.
           
           Sect.
           1.
           
        
         
           2.
           
           We
           do
           not
           deny
           ,
           that
           Innocent
           XI
           .
           hath
           condemned
           Equivocations
           ,
           and
           Mental
           Reservations
           in
           Swearing
           ,
           as
           
             at
             least
             Scandalous
             and
             Pernicious
             in
             Practise
          
           ;
           and
           therefore
           we
           cannot
           charge
           the
           Pope
           with
           abetting
           this
           Doctrine
           .
           But
           we
           cannot
           but
           reflect
           on
           what
           our
           Author
           said
           about
           the
           Deposing
           Doctrine
           ,
           
             That
             although
             Popes
             had
             believed
             it
             ,
             and
             acted
             by
             it
             ,
             yet
             the
             greater
             number
             opposed
             it
             .
          
           And
           what
           shall
           we
           say
           in
           this
           Case
           ,
           if
           the
           Generality
           of
           their
           Casuists
           in
           some
           Cases
           approve
           it
           ,
           and
           think
           it
           no
           
             Lie
             or
             Perjury
          
           ,
           as
           in
           that
           of
           Confession
           ;
           but
           if
           it
           be
           really
           so
           in
           any
           one
           Case
           ,
           then
           it
           may
           be
           some
           other
           fault
           ,
           but
           it
           is
           not
           a
           
             Lie
             or
             Perjury
          
           in
           any
           other
           ,
           when
           a
           Man
           doth
           not
           think
           himself
           bound
           to
           speak
           all
           he
           knows
           .
        
         
           3.
           
           That
           as
           we
           highly
           commend
           the
           Popes
           condemning
           such
           Doctrines
           and
           Practises
           now
           ;
           so
           we
           have
           Reason
           to
           think
           the
           contrary
           did
           not
           once
           want
           the
           encouragement
           and
           approbation
           of
           the
           
             Roman
             See.
          
           As
           may
           be
           sound
           in
           the
           Resolution
           of
           some
           Cases
           by
           Pius
           V.
           relating
           to
           some
           Missionaries
           ,
           who
           were
           to
           be
           sent
           hither
           ;
           and
           then
           it
           was
           declared
           ,
           That
           if
           they
           were
           summon'd
           before
           our
           Judges
           ,
           they
           might
           
             Sophistice
             Jurare
             &
             Sophistice
             Respondere
          
           ;
           and
           that
           they
           were
           not
           bound
           to
           
           answer
           according
           to
           the
           Intention
           of
           the
           Judges
           ,
           but
           according
           to
           some
           true
           sense
           of
           their
           own
           ,
           
             i.
             e.
          
           which
           was
           made
           true
           by
           the
           help
           of
           a
           Mental
           Reservation
           .
           But
           it
           is
           very
           well
           ,
           that
           now
           the
           very
           same
           things
           are
           condemned
           at
           Rome
           ,
           as
           
             Scandalous
             and
             Pernicious
             in
             Practise
          
           .
        
      
       
         
         
           XXVII
           .
           
             Of
             a
             Death-Bed
             Repentance
          
           .
        
         
           WE
           have
           no
           difference
           with
           them
           about
           this
           matter
           ,
           as
           far
           as
           they
           hold
           to
           these
           points
           :
           1.
           
           That
           Men
           are
           strictly
           obliged
           to
           Work
           out
           their
           Salvation
           with
           fear
           and
           trembling
           in
           time
           of
           Health
           .
           2.
           
           That
           it
           is
           very
           
           dangerous
           to
           defer
           their
           Repentance
           to
           the
           last
           .
           3.
           
           That
           if
           any
           are
           surprized
           ,
           they
           ought
           in
           Charity
           to
           have
           all
           possible
           assistance
           ,
           to
           put
           them
           into
           the
           best
           way
           for
           their
           Salvation
           .
        
         
           But
           yet
           there
           may
           be
           some
           particular
           Doctrines
           owned
           in
           the
           Church
           of
           Rome
           ,
           which
           may
           give
           men
           too
           much
           encouragement
           to
           put
           off
           true
           Repentance
           ;
           as
           1.
           
           The
           easiness
           of
           being
           put
           into
           a
           state
           of
           Grace
           by
           the
           Sacrament
           of
           Penance
           ;
           for
           which
           no
           more
           is
           required
           than
           removing
           the
           impediment
           ;
           as
           appears
           by
           the
           Council
           of
           
             Trent
             .
             Sess.
          
           7.
           
           Can.
           6.
           and
           afterwards
           it
           defines
           that
           bare
           Attrition
           doth
           sufficiently
           dispose
           a
           Man
           to
           receive
           Grace
           in
           that
           Sacrament
           ,
           Sess.
           14.
           c.
           4.
           
           So
           that
           altho
           a
           Man
           hath
           led
           a
           very
           bad
           Life
           ,
           if
           he
           hath
           but
           this
           Attrition
           for
           his
           sins
           when
           he
           doth
           confess
           them
           ,
           he
           is
           put
           into
           a
           state
           of
           Grace
           by
           this
           Sacrament
           .
           And
           what
           can
           any
           Man
           expect
           more
           ,
           and
           what
           can
           he
           do
           less
           !
           I
           do
           not
           mean
           a
           bare
           natural
           Attrition
           ,
           the
           sufficiency
           whereof
           is
           condemned
           by
           Innocent
           XI
           .
           in
           the
           same
           Proposition
           ,
           Fifty
           seventh
           ;
           but
           that
           which
           the
           Council
           of
           Trent
           calls
           
             Imperfect
             Contriti●n
             ,
             i.
             e.
          
           a
           good
           Motion
           in
           a
           Mans
           mind
           to
           ●orsake
           his
           Sins
           for
           fear
           of
           Punishment
           ;
           if
           really
           no
           more
           be
           required
           for
           a
           state
           of
           Grace
           but
           this
           ,
           it
           is
           no
           wonder
           if
           Men
           put
           off
           the
           doing
           of
           that
           which
           may
           be
           done
           at
           any
           time
           so
           easily
           by
           the
           help
           of
           a
           Priest.
           
        
         
           2.
           
           The
           Treasure
           of
           the
           Church
           is
           another
           thing
           which
           is
           very
           apt
           to
           hinder
           Mens
           speedy
           Repentance
           ;
           for
           by
           that
           they
           believe
           there
           is
           a
           stock
           ready
           of
           so
           many
           Merits
           
           and
           Satisfactions
           of
           others
           ,
           if
           duely
           applied
           to
           them
           by
           Indulgences
           ,
           that
           they
           need
           not
           be
           at
           such
           pains
           to
           Work
           out
           their
           own
           Salvation
           with
           fear
           and
           trembling
           .
           When
           a
           Man
           by
           the
           Sacrament
           of
           Penance
           is
           put
           into
           a
           state
           of
           Grace
           ,
           the
           Eternal
           Punishment
           is
           discharged
           ,
           and
           nothing
           remains
           but
           some
           Temporal
           Pains
           ;
           and
           to
           ease
           him
           of
           these
           he
           hath
           many
           helps
           ,
           but
           especially
           the
           Treasure
           of
           the
           Church
           ,
           which
           the
           Pope
           hath
           the
           dispensing
           of
           ,
           as
           he
           is
           bound
           to
           believe
           ;
           and
           by
           Indulgences
           he
           may
           easily
           get
           off
           some
           Thousands
           of
           years
           of
           Purgatory-Pains
           ;
           and
           if
           these
           should
           fail
           him
           ,
           there
           is
           another
           help
           yet
           left
           ,
           which
           is
           leaving
           a
           stock
           for
           Prayers
           for
           his
           Soul
           when
           he
           dies
           ;
           which
           ,
           even
           our
           Author
           assures
           him
           ,
           
             are
             very
             available
             towards
             bis
             speedier
             release
             out
             of
             Purgatory
             ,
          
           p.
           58.
           
        
      
       
         
           XXVIII
           .
           
             Of
             FASTING
          
           .
        
         
           THE
           Question
           here
           is
           ,
           Whether
           a
           Man
           doth
           not
           observe
           their
           Churches
           Command
           about
           Fasting
           ,
           who
           forbears
           all
           forbidden
           things
           ,
           but
           takes
           liberty
           in
           those
           which
           are
           not
           forbidden
           ?
        
         
           It
           is
           not
           ,
           Whether
           they
           may
           not
           break
           the
           Commands
           of
           God
           ,
           against
           Gluttony
           and
           Drunkenness
           ;
           But
           whether
           they
           break
           the
           Law
           of
           the
           Church
           about
           Fasting
           ?
           And
           notwithstanding
           what
           our
           Author
           hath
           said
           ,
           I
           see
           no
           Reason
           for
           the
           Affirmative
           .
           I
           do
           not
           deny
           ,
           1.
           
           That
           it
           is
           a
           very
           indifferent
           sort
           of
           Fasting
           ,
           
             to
             abstain
          
           
           
             from
             Flesh
             ,
             unless
             all
             other
             sorts
             of
             Excesses
             at
             the
             same
             time
             be
             carefully
             avoided
             .
          
           2.
           
           
             That
             Excesses
             on
             such
             days
             are
             more
             scandalous
             ,
             because
             there
             is
             a
             pretence
             of
             Fasting
             .
          
           3.
           
           
             That
             God's
             Command
             doth
             at
             all
             times
             sorbid
             Intemperance
             .
          
           Which
           are
           the
           chief
           things
           he
           insists
           upon
           .
           But
           
           yet
           this
           doth
           not
           reach
           the
           point
           ,
           which
           is
           about
           their
           
             Churches
             Command
          
           .
           For
           their
           Casuists
           distinguish
           Fasting
           
           into
           1.
           
           Natural
           ;
           which
           is
           total
           Abstinence
           ;
           and
           this
           is
           required
           only
           in
           order
           to
           receiving
           the
           Eucharist
           .
           2.
           
           Moral
           ;
           which
           is
           the
           same
           with
           Temperance
           ,
           or
           Fasting
           for
           Health
           .
           3.
           
           Ecclesiastical
           ;
           which
           is
           defined
           by
           them
           to
           be
           ,
           
             An
             Abstinence
             from
             Food
             forbidden
             by
             the
             Church
             .
          
           And
           if
           this
           Definition
           be
           true
           ,
           it
           cannot
           be
           broken
           but
           by
           eating
           what
           the
           Church
           hath
           prohibited
           .
        
         
           And
           therefore
           their
           Casuists
           ,
           as
           far
           as
           I
           can
           find
           ,
           are
           agreed
           in
           these
           things
           ,
        
         
           1.
           
           That
           a
           Man
           may
           eat
           a
           full
           Meal
           of
           what
           is
           not
           forbidden
           ,
           and
           not
           break
           the
           Churches
           Precept
           of
           Fasting
           ,
           provided
           Vespers
           be
           first
           said
           .
           And
           the
           later
           Casuists
           blame
           Covarr●vias
           for
           making
           any
           scruple
           about
           it
           .
           
             If
             a
             Mans
             Excess
             comes
             to
             be
             a
             Mortal
             sin
             ;
             yet
             for
             all
             that
             ,
          
           saith
           
             Reginaldus
             ,
             He
             shall
             not
             be
             judged
             as
             a
             breaker
             of
             his
             Fast.
          
           
           Nay
           ,
           Lessius
           goes
           further
           ,
           and
           saith
           ,
           
             He
             doth
             not
             lose
             the
             Merit
             of
             Fasting
             .
             Quamvis
             aliquis
             multum
             excedet
             non
             solvit
             Jejunium
             ,
          
           saith
           
             Card.
             Tolet.
          
           And
           
             Paulus
             Zacchias
          
           saith
           ,
           
             This
             is
             the
             common
             Opinion
          
           ;
           and
           he
           thinks
           the
           Intention
           of
           the
           
             Church
             is
             sufficiently
             answered
          
           .
           And
           so
           doth
           Pasqualigus
           in
           his
           Praxis
           of
           Fasting
           .
        
         
           2.
           
           A
           Man
           may
           drink
           Wine
           ,
           or
           other
           drink
           ,
           as
           often
           as
           he
           pleaseth
           ,
           without
           breaking
           his
           Fast.
           He
           may
           
             toties
             quoties
             bibere
          
           ,
           saith
           
             Diana
             .
             Zach.
             Pasqualigus
          
           ,
           who
           hath
           Written
           most
           fully
           on
           this
           Subject
           ,
           shews
           ,
           
             That
             it
             is
             the
             general
             Opinion
             ,
             that
             no
             quantity
             of
             Wine
             or
             other
             drink
             ,
             though
             taken
             without
             any
             Necessity
             ,
             is
             a
             violation
             of
             the
             Precept
             of
             Fasting
             ;
             no
             ,
             not
             although
             the
             Wine
             be
             taken
             for
             nourishment
             ,
             because
             the
             Church
             doth
             not
             forbid
             it
             ;
             but
             this
             last
             ,
          
           he
           saith
           ,
           
             is
             not
             the
             general
             ,
             but
             the
             more
             probable
             Opinion
             .
          
        
         
           3.
           
           A
           Man
           may
           eat
           something
           when
           he
           drinks
           ,
           to
           prevent
           its
           doing
           him
           hurt
           ;
           besides
           his
           good
           Meal
           ,
           he
           may
           take
           what
           quantity
           he
           pleases
           of
           Sweet-meats
           or
           Fruit
           ;
           he
           may
           have
           a
           good
           Refection
           at
           Night
           ,
           and
           yet
           not
           break
           
           this
           strict
           Precept
           of
           Fasting
           ;
           
             For
             the
             eating
             as
             often
             as
             one
             drinks
             ,
             it
             is
             the
             common
             Opinion
             ,
          
           saith
           the
           same
           Casuist
           (
           who
           was
           no
           
             Jesuit
             )
             That
             it
             is
             not
             forbidden
             ,
             because
          
           
           
             it
             is
             taken
             by
             way
             of
             a
             Medicine
          
           ;
           and
           he
           quotes
           a
           great
           number
           of
           their
           Casuists
           for
           it
           .
           
             A
             Collation
             at
             evening
          
           
           
             is
             all●wed
          
           ,
           saith
           he
           .
           And
           Lessius
           saith
           ,
           
             There
             is
             no
             certain
             Rule
             for
             the
             Quantity
             of
             it
             .
          
           And
           
             Card.
             Tolet
          
           saith
           ,
           
             very
             large
             ones
             are
             all●wed
             at
          
           Rome
           
             by
             the
             Popes
             Connivence
             ;
             even
             in
             the
             Court
             of
          
           Rome
           ,
           saith
           Reginaldus
           .
           
           And
           now
           I
           leave
           the
           Reader
           to
           judge
           of
           the
           severity
           of
           Fasting
           requir●d
           in
           the
           Church
           of
           Rome
           .
        
      
       
         
           XXIX
           .
           
             Of
             Divisions
             and
             Schisms
             in
             the
             Church
             .
          
        
         
           TWO
           things
           he
           saith
           upon
           this
           Head.
           
        
         
           1.
           
           
             That
             they
             are
             all
             agreed
             in
             matters
             of
             Faith.
             
          
        
         
           2.
           
           
             That
             they
             only
             differ
             in
             some
             School
             Points
          
           ;
           from
           whence
           he
           infers
           ,
           That
           they
           have
           no
           Schisms
           or
           Separations
           among
           them
           .
        
         
           But
           that
           this
           is
           no
           just
           consequence
           ,
           will
           appear
           by
           the
           Schisms
           and
           Separations
           among
           us
           ,
           made
           by
           such
           who
           profess
           to
           agree
           in
           all
           matters
           of
           Faith.
           Yet
           let
           us
           see
           how
           he
           
           proves
           that
           they
           agree
           in
           all
           matters
           of
           Faith
           ;
           
             because
             they
             agree
             to
             submit
             equally
             to
             the
             Determinations
             of
             the
             Church
             .
          
        
         
           Now
           this
           very
           way
           evidently
           proves
           that
           they
           do
           not
           all
           agree
           ,
           because
           they
           do
           not
           equally
           submit
           to
           the
           Churches
           determinations
           .
           For
           ,
        
         
           1.
           
           Some
           say
           they
           are
           bound
           to
           submit
           to
           the
           Churches
           Determinations
           ,
           as
           it
           represents
           the
           Universal
           Church
           ;
           Others
           say
           no
           ;
           but
           as
           the
           Churches
           Power
           is
           virtually
           lodged
           in
           the
           Guides
           of
           it
           .
           Now
           this
           is
           a
           very
           material
           Difference
           :
           For
           if
           it
           be
           on
           the
           former
           Account
           ,
           then
           not
           the
           Popes
           and
           Councils
           Declarations
           are
           to
           be
           regarded
           ,
           but
           as
           they
           express
           the
           sense
           of
           the
           Universal
           Church
           ;
           and
           so
           the
           Majority
           of
           Votes
           ,
           and
           Numbers
           in
           
           the
           Representative
           and
           Diffusive
           Church
           is
           chiefly
           to
           be
           regarded
           .
           And
           on
           this
           Ground
           some
           reject
           the
           Deposing-Power
           ,
           though
           plainly
           decreed
           by
           Popes
           and
           Councils
           ;
           but
           they
           unhinge
           their
           Churches
           Authority
           by
           it
           :
           Now
           how
           is
           it
           possible
           for
           them
           to
           agree
           about
           matters
           of
           Faith
           ,
           who
           differ
           fundamentally
           about
           the
           way
           how
           any
           things
           come
           to
           be
           matters
           of
           Faith.
           If
           they
           be
           decreed
           by
           Popes
           and
           Councils
           ,
           say
           some
           ;
           and
           so
           the
           Deposing
           Power
           is
           become
           an
           Article
           of
           Faith.
           No
           such
           matter
           ,
           say
           others
           ,
           for
           a
           greater
           Number
           in
           the
           diffusive
           Church
           oppose
           it
           ,
           as
           in
           the
           Gallican
           Church
           ,
           and
           elsewhere
           .
           Very
           well
           !
           But
           how
           then
           can
           these
           Parties
           be
           said
           to
           agree
           in
           matters
           of
           Faith.
           and
           an
           equal
           Submission
           to
           the
           Determinations
           of
           the
           Church
           ?
        
         
           2.
           
           Some
           again
           say
           ,
           That
           it
           is
           not
           the
           consent
           of
           the
           present
           Church
           can
           make
           any
           Article
           of
           Faith
           ,
           but
           there
           must
           be
           an
           universal
           Tradition
           from
           the
           Apostles
           times
           .
           And
           so
           they
           tell
           us
           the
           Deposing
           Power
           can
           never
           be
           an
           Article
           of
           Faith
           ,
           because
           it
           wants
           the
           Consent
           of
           all
           the
           Ages
           before
           Gregory
           VII
           .
           So
           that
           upon
           this
           Ground
           there
           can
           be
           no
           Article
           of
           Faith
           which
           cannot
           be
           proved
           to
           be
           thus
           delivered
           down
           to
           us
           .
           Others
           again
           say
           ,
           this
           is
           in
           effect
           to
           give
           up
           their
           Cause
           ,
           knowing
           the
           impossibility
           of
           proving
           particular
           Points
           in
           this
           manner
           ;
           and
           therefore
           they
           say
           ,
           the
           present
           Church
           is
           wholly
           to
           be
           trusted
           for
           the
           sense
           of
           the
           foregoing
           .
        
         
           Now
           these
           differences
           are
           still
           on
           Foot
           in
           their
           Church
           ;
           and
           from
           these
           do
           arise
           daily
           disputes
           about
           Matters
           of
           Faith
           ,
           and
           the
           Seat
           of
           Infallibility
           ,
           whether
           in
           the
           Guides
           ,
           or
           the
           Body
           of
           the
           Church
           ;
           if
           the
           former
           ,
           whether
           in
           the
           Church
           Representative
           ,
           or
           Virtual
           ?
           whether
           the
           Personal
           Infallibilty
           of
           the
           Pope
           be
           a
           matter
           of
           Faith
           or
           not
           ?
           Our
           Author
           saith
           ,
           Not
           ;
           others
           say
           ,
           Yes
           ;
           and
           yet
           he
           saith
           they
           are
           agreed
           in
           matters
           of
           Faith.
           So
           that
           by
           his
           own
           Confession
           they
           differ
           about
           other
           things
           than
           mere
           School-Points
           .
        
         
         
           But
           suppose
           they
           were
           agreed
           in
           Articles
           of
           Faith
           ,
           can
           there
           be
           no
           Schisms
           or
           Divisions
           in
           their
           Church
           ?
           What
           thinks
           he
           of
           all
           the
           Schisms
           between
           Popes
           and
           Popes
           ?
           Of
           all
           the
           Schisms
           between
           the
           Popes
           and
           the
           Emperors
           Parties
           ?
           Which
           were
           as
           notorious
           ,
           and
           scandalous
           ,
           and
           mischievous
           ,
           as
           ever
           were
           in
           the
           World.
           What
           thinks
           he
           of
           the
           Schisms
           between
           the
           Bishops
           and
           the
           Regular
           Orders
           ,
           which
           were
           as
           cross
           and
           peevish
           towards
           the
           Bishops
           and
           SecularClergy
           ,
           as
           our
           Dissenters
           themselves
           ?
           And
           among
           the
           Regular
           Orders
           ,
           what
           Heats
           and
           Contentions
           have
           been
           ,
           
             Not
             about
             the
             practice
             of
             a
             devout
             Life
             ,
          
           I
           assure
           him
           ,
           but
           about
           matters
           of
           Doctrine
           ;
           and
           which
           both
           Parties
           severally
           plead
           to
           be
           matters
           of
           Faith
           ?
           As
           in
           the
           noted
           Controversies
           of
           this
           last
           Age
           ,
           about
           the
           Immaculate
           Conception
           of
           the
           Blessed
           Virgin
           ,
           the
           power
           of
           Grace
           ,
           and
           the
           Popes
           Personal
           Infallibility
           ;
           and
           they
           cannot
           say
           they
           are
           as
           yet
           agreed
           about
           these
           things
           .
        
      
       
         
           XXX
           .
           
             Of
             Friars
             and
             Nuns
          
           .
        
         
           OUR
           Dispute
           is
           not
           ,
           About
           the
           lawfulness
           of
           retiring
           from
           the
           World
           by
           such
           Persons
           who
           are
           rendred
           unfit
           for
           doing
           Service
           in
           it
           ;
           and
           the
           more
           they
           spend
           their
           time
           in
           Devotion
           and
           Contemplation
           ,
           so
           much
           the
           better
           .
        
         
           But
           it
           lies
           in
           these
           Things
           ,
        
         
           1.
           
           Whether
           the
           Perfection
           of
           a
           Christian
           State
           of
           Life
           lies
           in
           being
           cloystered
           up
           from
           the
           World
           ,
           or
           labouring
           to
           do
           good
           in
           it
           ?
           For
           this
           was
           the
           great
           snare
           made
           use
           of
           ,
           to
           draw
           men
           into
           it
           ,
           because
           they
           represented
           this
           as
           the
           most
           perfect
           state
           ;
           whereas
           according
           to
           the
           Doctrine
           and
           Example
           of
           Christ
           and
           his
           Apostles
           ,
           the
           active
           Life
           of
           doing
           good
           ,
           is
           far
           beyond
           it
           .
        
         
           2.
           
           Whether
           ,
           altho
           such
           a
           retirement
           be
           allowed
           ,
           it
           be
           a
           thing
           pleasing
           to
           God
           ,
           to
           tye
           such
           Persons
           up
           
           by
           indispensable
           Vows
           ,
           whatever
           their
           Circumstances
           may
           be
           ,
           not
           to
           alter
           that
           State
           of
           Life
           ;
           who
           either
           in
           Youth
           ,
           or
           through
           Force
           ,
           Passion
           ,
           or
           Discontent
           ,
           have
           entred
           into
           it
           ?
           And
           this
           may
           be
           so
           much
           rather
           questioned
           ,
           because
           those
           who
           assert
           the
           Pope
           may
           dispense
           ,
           go
           upon
           this
           Ground
           ,
           because
           Circumstances
           may
           alter
           the
           obligation
           of
           a
           Vow
           ;
           and
           when
           a
           greater
           good
           is
           to
           be
           attained
           ,
           it
           ceaseth
           to
           oblige
           ;
           which
           to
           my
           apprehension
           doth
           not
           prove
           the
           Popes
           Power
           to
           dispense
           ,
           but
           the
           dispensable
           Nature
           of
           the
           Vows
           themselves
           .
        
         
           Whether
           all
           things
           of
           this
           nature
           being
           liable
           in
           continuance
           of
           time
           ,
           to
           great
           Degeneracy
           and
           Corruptions
           ;
           and
           the
           numbers
           of
           such
           Places
           being
           unserviceable
           either
           to
           Church
           or
           State
           ,
           it
           be
           not
           in
           the
           Power
           of
           the
           King
           and
           States
           of
           the
           Kingdom
           ,
           to
           dissolve
           and
           reduce
           them
           to
           ways
           more
           suitable
           to
           the
           Conveniencies
           of
           both
           ?
        
         
           As
           to
           what
           he
           discourses
           about
           
             Councils
             of
             Perfection
             ,
             the
             Distractions
             of
             the
             World
             ,
             the
             Corruptions
             of
             the
             best
             Things
             ,
          
           &c.
           
           They
           reach
           not
           the
           main
           Points
           ,
           but
           are
           only
           general
           Topicks
           ,
           which
           we
           are
           not
           concerned
           to
           debate
           .
        
      
       
         
           XXXI
           .
           
             Of
             Wicked
             Principles
             and
             Practices
          
           .
        
         
           THE
           Misrepresenter
           charges
           the
           Church
           of
           Rome
           with
           many
           horrid
           Practices
           ,
           as
           the
           French
           and
           Irish
           Massacres
           ,
           the
           Murders
           of
           Two
           Kings
           of
           France
           ,
           the
           Holy
           League
           ,
           the
           Gun-powder
           Treason
           ,
           &c.
           
           And
           charges
           these
           as
           being
           done
           according
           to
           the
           Principles
           of
           that
           Church
           .
        
         
           But
           in
           Answer
           to
           this
           he
           saith
           .
           1.
           
           In
           General
           ,
           
             That
             the
             Doctrine
             of
             it
             is
             holy
             ,
             teaching
             the
             Love
             of
             God
             and
             our
          
           
           
             neighbour
             ;
             and
             that
             none
             can
             be
             saved
             by
             Faith
             alone
             .
          
           In
           which
           Doctrine
           we
           heartily
           concur
           with
           them
           .
           2.
           
           
             That
             altho
             many
             uncertain
             things
             pass
             for
             certain
             ,
             and
             false
             for
             true
             ,
             yet
          
           
           
             he
             cannot
             deny
             that
             all
             ranks
             and
             degrees
             of
             men
             have
             been
             corrupted
             among
             them
             ,
             being
             scandalous
             in
             their
             Lives
             ,
             wicked
             .
          
           
           
             in
             their
             designs
             ,
             without
             the
             Fear
             of
             God
             in
             their
             hearts
             ,
             or
             care
             of
             their
             own
             Salvation
             .
          
           This
           is
           a
           general
           Acknowledgment
           ,
           but
           no
           particular
           Answer
           to
           the
           things
           objected
           .
           3.
           
           
             That
             tbe
             whole
             Cburch
             is
             not
             to
             be
             charged
             for
             the
          
           
           
             sake
             of
             such
             villanies
          
           .
           Very
           true
           ,
           unless
           some
           Doctrine
           owned
           in
           that
           Church
           gave
           encouragement
           to
           them
           :
           As
           suppose
           any
           should
           ever
           have
           fallen
           into
           Rebellion
           upon
           the
           belief
           of
           the
           Deposing
           Power
           ;
           is
           not
           that
           Doctrine
           chargeable
           with
           the
           Consequences
           of
           it
           ?
           They
           are
           extremely
           to
           blame
           who
           charge
           a
           Church
           with
           what
           her
           Members
           do
           in
           direct
           Opposition
           to
           her
           Doctrine
           ;
           but
           it
           is
           quite
           another
           Case
           ,
           when
           the
           main
           Ground
           they
           alledg
           for
           their
           Actions
           is
           some
           allowed
           Principle
           in
           it
           .
           4.
           
           
             They
             are
             not
             accountable
             for
             the
             Actions
             of
             every
             Bishop
             ,
             Cardinal
             ,
             or
             Pope
             ;
             for
             they
             extend
             not
             their
             Faith
             beyond
          
           
           
             the
             Declaration
             of
             General
             Councils
          
           .
           But
           suppose
           General
           Councils
           have
           declared
           such
           Doctrines
           ,
           and
           Popes
           act
           but
           according
           to
           them
           ;
           is
           not
           their
           Church
           then
           accountable
           for
           their
           Actions
           ?
           5.
           
           
             There
             is
             more
             Praying
             and
             Fasting
             ,
          
           
           
             and
             receiving
             the
             Sacraments
             ,
             more
             visiting
             the
             Prisoners
             ,
             and
             the
             Sick
             ,
             more
             Alms-giving
             in
             any
             of
             our
             neighbouring
             Popish
             Towns
             ,
             as
             .
          
           Paris
           ,
           Antwerp
           ,
           Gant
           ,
           
             &c.
             than
             in
             any
             Ten
             Towns
             of
             the
             Reformation
             .
          
           And
           is
           there
           more
           Charity
           too
           ?
           It
           doth
           not
           appear
           ,
           if
           they
           be
           as
           ready
           to
           censure
           others
           ,
           and
           admire
           themselves
           ,
           as
           our
           Author
           ,
           who
           so
           freely
           gives
           his
           Judgment
           about
           a
           matter
           it
           is
           impossible
           for
           him
           to
           know
           .
        
         
           We
           see
           no
           reason
           to
           admire
           or
           imitate
           the
           manner
           of
           their
           Praying
           ,
           and
           Fasting
           ,
           and
           receiving
           the
           Sacraments
           ;
           for
           to
           pray
           without
           understanding
           ,
           to
           fast
           without
           Abstinence
           ,
           to
           receive
           a
           maimed
           Sacrament
           ,
           are
           things
           we
           do
           not
           envy
           them
           for
           ;
           But
           altho
           our
           Devotion
           be
           not
           so
           pompous
           ,
           and
           full
           of
           shew
           ,
           yet
           We
           may
           pray
           and
           fast
           in
           secret
           ,
           according
           to
           our
           Saviours
           Directions
           ,
           far
           more
           than
           they
           do
           ;
           however
           our
           People
           are
           mightily
           to
           
           blame
           if
           they
           do
           not
           understand
           what
           they
           pray
           for
           ,
           if
           they
           do
           not
           receive
           more
           of
           the
           Sacrament
           than
           they
           ;
           and
           we
           verily
           believe
           there
           is
           as
           great
           and
           remarkable
           Instances
           of
           
             true
             Charity
          
           among
           those
           of
           the
           Church
           of
           England
           ,
           as
           among
           any
           People
           in
           the
           World.
           
        
      
       
         
           XXXII
           .
           
             Of
             MIRACLES
          
           .
        
         
           1.
           
           OUR
           Author
           saith
           ,
           
             He
             is
             not
             obliged
             to
             believe
             any
             one
             Miracle
             besides
             what
             is
             in
             Scripture
             .
          
           
        
         
           2.
           
           He
           sees
           no
           Reason
           
             to
             doubt
             the
             truth
             of
             many
             Miracles
             ,
             which
             are
             attested
             by
             great
             numbers
             of
             Eye-witnesses
             ,
             examined
             by
             Authority
             ,
             and
             found
             upon
             Record
             ,
             with
             all
             the
             Formalities
             due
             to
             such
             a
             Process
             .
          
        
         
           Now
           ,
           how
           can
           these
           two
           things
           stand
           together
           ?
           Is
           not
           a
           Man
           obliged
           to
           believe
           a
           thing
           so
           well
           proved
           ?
           And
           if
           his
           other
           Arguments
           prove
           any
           thing
           ,
           it
           is
           ,
           that
           he
           is
           bound
           to
           believe
           them
           .
           For
           he
           thinks
           there
           is
           as
           much
           Reason
           to
           believe
           Miracles
           still
           ,
           as
           in
           the
           time
           of
           the
           old
           or
           new
           Law.
           If
           he
           can
           make
           this
           out
           ,
           I
           see
           no
           reason
           why
           he
           should
           not
           be
           as
           well
           obliged
           to
           believe
           them
           now
           ,
           as
           well
           as
           those
           recorded
           in
           Scripture
           .
           But
           I
           can
           see
           nothing
           like
           a
           proof
           of
           this
           .
           And
           all
           Persons
           of
           Judgment
           in
           their
           own
           Church
           ,
           do
           grant
           there
           is
           a
           great
           difference
           between
           the
           Necessity
           of
           Miracles
           for
           the
           first
           establishing
           a
           Religion
           ,
           and
           afterwards
           .
           This
           is
           not
           only
           asserted
           by
           
             Tostatus
             ,
             Erasmus
             ,
             Stella
             ,
             Andradius
             ,
          
           and
           several
           others
           formerly
           ;
           but
           the
           very
           late
           French
           Author
           I
           have
           several
           times
           mentioned
           ,
           saith
           it
           in
           express
           Terms
           .
           
           And
           he
           confesses
           the
           great
           Impostures
           of
           modern
           Miracles
           ,
           which
           ,
           he
           saith
           ,
           ought
           to
           be
           severely
           punished
           ;
           and
           that
           none
           but
           Women
           and
           weak
           People
           think
           themselves
           bound
           to
           believe
           them
           .
           And
           he
           cannot
           understand
           what
           they
           are
           good
           for
           :
           Not
           to
           convert
           Hereticks
           ;
           because
           not
           done
           among
           them
           :
           Not
           to
           prove
           there
           are
           no
           corruptions
           
           or
           errors
           among
           them
           ,
           which
           is
           a
           thing
           incredible
           ;
           with
           much
           more
           to
           that
           purpose
           ,
           and
           so
           concludes
           with
           
             Monsieur
             Paschal
             ,
             That
             if
             they
             have
             no
             other
             use
             ,
             we
             ought
             not
             to
             be
             amused
             with
             them
             .
          
        
         
           
             But
             Christ
             promised
             ,
             that
             his
             Apostles
             should
             do
             greater
             Miracles
             than
             himself
             had
             done
             .
          
           And
           what
           then
           ?
           Must
           therefore
           S.
           Francis
           ,
           or
           S.
           Dominic
           ,
           or
           S.
           Rosa
           ,
           do
           as
           great
           as
           the
           Apostles
           had
           done
           ?
           What
           Consequence
           can
           be
           drawn
           from
           the
           Apostles
           times
           to
           latter
           Ages
           ?
           We
           do
           not
           dispute
           
             God's
             Omnipotency
             ,
             or
             say
             his
             hand
             is
             sho●tned
          
           ;
           but
           we
           must
           not
           from
           thence
           infer
           ,
           that
           every
           thing
           which
           is
           called
           a
           Miracle
           is
           truely
           so
           ;
           or
           make
           use
           of
           God's
           Power
           ,
           to
           justify
           the
           most
           incredible
           stories
           .
           Which
           is
           a
           way
           will
           serve
           as
           well
           for
           a
           false
           as
           a
           true
           Religion
           ;
           and
           Mahomet
           might
           run
           to
           Gods
           Omnipotency
           for
           cleaving
           the
           Moon
           in
           two
           pieces
           ,
           as
           well
           as
           others
           for
           removing
           a
           House
           over
           the
           Seas
           ,
           or
           any
           thing
           of
           a
           like
           nature
           .
        
         
           But
           ,
           he
           saith
           ,
           
             their
             Miracles
             are
             not
             more
             ridiculous
             and
             absurd
             than
             some
             in
             the
             Old
             Testament
             .
          
           Which
           I
           utterly
           deny
           ;
           but
           I
           shall
           not
           run
           out
           into
           the
           examination
           of
           this
           Parallel
           ,
           by
           shewing
           how
           very
           different
           the
           Nature
           ,
           Design
           ,
           and
           Authority
           of
           the
           Miracles
           he
           mentions
           ,
           is
           from
           those
           which
           are
           believed
           in
           the
           Roman
           Church
           .
           And
           it
           had
           been
           but
           fitting
           ,
           as
           he
           set
           down
           the
           Miracles
           of
           the
           
             Old
             Testament
          
           ,
           so
           to
           have
           mentioned
           those
           of
           the
           Roman
           Church
           which
           were
           to
           vye
           with
           them
           ;
           but
           this
           he
           was
           willing
           to
           forbear
           ,
           for
           certain
           good
           Reasons
           .
           
             If
             most
             of
             poor
             Man's
             Impossibles
             be
             none
             to
             God
             ,
          
           as
           he
           concludes
           ,
           yet
           every
           thing
           is
           not
           presently
           true
           which
           is
           not
           impossible
           ;
           and
           by
           this
           way
           of
           Arguing
           ,
           there
           can
           be
           nothing
           objected
           against
           the
           most
           absurd
           and
           idle
           Fictions
           of
           the
           Golden
           Legend
           ,
           which
           all
           Men
           of
           Understanding
           among
           themselves
           ,
           not
           only
           reject
           for
           want
           of
           Authority
           ,
           but
           of
           Credibility
           .
        
      
       
         
         
           XXXIII
           .
           
             Of
             Holy
             Water
          
           .
        
         
           THE
           Misrepresenter
           charges
           him
           with
           
             approving
             superstitious
          
           uses
           of
           inanimate
           things
           ,
           and
           attributing
           wonderful
           effects
           to
           them
           ;
           as
           Holy-Water
           ,
           Candles
           ,
           Oyl
           ,
           Bread
           ,
           &c.
           
        
         
           In
           Answer
           ,
           our
           Author
           1.
           declares
           ,
           
             That
             the
             Papist
          
           truely
           represented
           ,
           
             utterly
             disapproves
             all
             sorts
             of
             Superstition
             .
          
           
           But
           if
           he
           had
           designed
           to
           have
           represented
           truely
           ,
           he
           ought
           to
           have
           told
           us
           what
           he
           meant
           by
           Superstition
           ,
           and
           whether
           any
           Man
           who
           observes
           the
           Commands
           of
           the
           Church
           can
           be
           guilty
           of
           it
           .
        
         
           2.
           
           He
           saith
           ,
           
             That
             these
             things
             are
             particularly
             deputed
             by
             the
             Prayers
             and
             Blessing
             of
             the
             Priest
             to
             certain
             uses
             for
             God's
             Glory
             ,
             and
             the
             Spiritual
             and
             Corporal
             Good
             of
             Christians
             .
          
        
         
           This
           is
           somewhat
           too
           general
           ;
           But
           
             Marsilius
             Columna
          
           ,
           
           Archbishop
           of
           Salerno
           ,
           who
           hath
           taken
           most
           pains
           in
           this
           matter
           ,
           sums
           them
           up
           ;
           1.
           
           
             As
             to
             Spiritual
             ,
             they
             are
             Seven
             .
          
           1.
           
           
             To
             fright
             Devils
          
           .
           2.
           
           
             To
             remit
             Venial
             sins
          
           .
           3.
           
           
             To
             cure
             Distractions
          
           .
           4.
           
           
             To
             elevate
             the
             Mind
          
           .
           5.
           
           
             To
             dispose
             it
             for
             Devotion
          
           .
           6.
           
           
             To
             obtain
             Grace
          
           .
           7.
           
           
             To
             prepare
             for
             the
             Sacrament
          
           .
        
         
           2.
           
           
             As
             to
             Corporal
          
           .
           1.
           
           
             To
             cure
             Barrenness
          
           .
           2.
           
           
             To
             multiply
             Goods
          
           .
           3.
           
           
             To
             procure
             Health
          
           .
           4.
           
           
             To
             purge
             the
             Air
             from
             pestilential
             Vapours
             .
          
        
         
           And
           now
           ,
           as
           our
           Author
           saith
           ,
           
             What
             Superstition
             in
             the
             use
             of
             it
             ?
          
           He
           names
           several
           things
           of
           God's
           own
           appointing
           to
           Parallel
           it
           ;
           as
           
             the
             Waters
             of
             Jealousy
             ,
             the
             Shew-bread
             ,
             the
             Tables
             of
             Stone
          
           ;
           but
           the
           first
           was
           miraculous
           ,
           the
           other
           had
           no
           such
           effects
           that
           we
           ever
           heard
           of
           .
           
           Elisha's
           
             Salt
             for
             sweetning
             the
             Water
          
           ,
           was
           undoubtedly
           a
           Miracle
           .
           Is
           the
           
             Holy
             Water
          
           so
           ?
           As
           to
           the
           
             liver
             of
             the
             Fish
             for
             expelling
             the
             Devil
             ,
          
           in
           the
           Book
           of
           Tobit
           ,
           he
           
           knows
           the
           Book
           is
           not
           owned
           for
           Canonical
           by
           us
           ;
           and
           this
           very
           place
           is
           produced
           as
           an
           Argument
           against
           it
           ;
           there
           being
           no
           Ground
           from
           Scripture
           ,
           to
           attribute
           the
           Power
           of
           expelling
           Devils
           ,
           to
           the
           Liver
           of
           a
           Fish
           ,
           either
           naturally
           or
           symbolically
           :
           Vallesius
           offers
           at
           the
           only
           probable
           account
           of
           it
           ,
           that
           it
           must
           be
           a
           Divine
           Power
           given
           to
           it
           ,
           which
           the
           Angel
           Raphael
           did
           not
           discover
           ;
           
           and
           yet
           it
           is
           somewhat
           hard
           to
           conceive
           ,
           how
           this
           Liver
           should
           have
           such
           a
           power
           to
           drive
           away
           any
           kind
           of
           Devil
           ,
           as
           it
           is
           there
           expressed
           ,
           unless
           by
           a
           Devil
           there
           ,
           no
           more
           be
           meant
           than
           some
           violent
           Disease
           ,
           which
           the
           Jews
           generally
           believed
           to
           arise
           from
           the
           possession
           of
           evil
           Spirits
           :
           But
           however
           here
           is
           an
           Angel
           supposed
           ,
           who
           made
           this
           known
           to
           Tobit
           ;
           but
           we
           find
           not
           Raphael
           to
           discover
           the
           virtue
           of
           Holy
           Water
           against
           Devils
           .
           As
           to
           
             Christs
             using
             Clay
             to
             open
             the
             eyes
             of
             the
             blind
             ,
          
           it
           is
           very
           improperly
           applied
           ,
           unless
           the
           same
           miraculous
           Power
           be
           supposed
           in
           it
           ,
           which
           was
           in
           Christ
           himself
           :
           And
           so
           is
           the
           
             Apostles
             laying
             on
             of
             hands
             ,
             and
             using
             Oyl
             for
             miraculous
             cures
          
           ;
           unless
           the
           same
           Gift
           of
           Miracles
           be
           in
           every
           Priest
           which
           consecrates
           Holy
           Water
           ,
           which
           was
           in
           the
           Apostles
           :
           And
           Bellarmine
           himself
           confesses
           ,
           
             That
             no
             infallible
             effect
             doth
             follow
             the
             use
             of
             Holy
             Water
             ,
             because
             there
             is
             no
             Promise
             of
             God
             in
             the
             case
             ,
             but
             only
             the
             Prayers
             of
             the
             Church
             :
             But
          
           
           
             these
             are
             sufficient
             to
             sanctifie
             the
             Water
             ,
          
           saith
           our
           Author
           :
           And
           to
           what
           end
           ?
           For
           all
           the
           spiritual
           and
           corporeal
           benefits
           before-mentioned
           ?
           Is
           no
           Promise
           of
           God
           necessary
           for
           such
           purposes
           as
           those
           ?
           How
           can
           any
           Church
           in
           the
           World
           dispose
           of
           Gods
           Power
           without
           his
           Will
           ?
           It
           may
           appoint
           significant
           and
           decent
           Ceremonies
           ,
           but
           it
           can
           never
           appropriate
           Divine
           Effects
           to
           them
           ;
           and
           to
           suppose
           any
           Divine
           Power
           in
           things
           which
           God
           never
           gave
           them
           ,
           is
           in
           my
           Opinion
           ,
           Superstition
           ;
           and
           to
           use
           them
           for
           such
           ends
           ,
           is
           a
           superstitious
           use
           :
           St.
           Cyril
           ,
           whom
           he
           quotes
           ,
           speaks
           of
           the
           Consecration
           of
           the
           Water
           of
           
           Baptism
           ,
           Catech.
           3.
           
           St.
           Augustine
           only
           of
           a
           consecrated
           Bread
           ,
           which
           the
           Catechumens
           had
           
             (
             De
             Peccat
             .
             Merit
             .
             &
             Remiss
             .
          
           l.
           2.
           c.
           26.
           )
           but
           he
           attributes
           no
           Divine
           Effects
           to
           it
           .
           Pope
           
             Alexanders
             Epistle
          
           is
           a
           Notorious
           Counterfeit
           .
           Those
           Passages
           of
           
             Epiphanius
             ,
             Theodoret
          
           ,
           and
           
             S.
             Jerom
          
           ,
           all
           speak
           of
           miraculous
           effects
           ;
           and
           those
           who
           had
           the
           power
           of
           Miracles
           ,
           might
           sometimes
           do
           them
           with
           an
           external
           sign
           ,
           and
           sometimes
           without
           ,
           as
           the
           Apostles
           cured
           with
           anointing
           ,
           and
           without
           :
           But
           this
           is
           no
           ground
           for
           consecrating
           Oyl
           by
           the
           Church
           ,
           or
           Holy
           Water
           ,
           for
           miraculous
           effects
           .
           If
           these
           Effects
           which
           they
           attribute
           to
           
             Holy
             Water
          
           ,
           be
           miraculous
           ,
           then
           every
           Priest
           must
           have
           not
           only
           a
           power
           of
           Miracles
           himself
           ,
           but
           of
           annexing
           it
           to
           the
           Water
           he
           consecrates
           ;
           if
           they
           be
           super-natural
           but
           not
           miraculous
           ,
           then
           Holy
           Water
           must
           be
           made
           a
           Sacrament
           to
           produce
           these
           effects
           
             ex
             opere
             operato
          
           ;
           if
           neither
           one
           nor
           the
           other
           ,
           I
           know
           not
           how
           to
           excuse
           the
           use
           of
           it
           from
           Superstition
           .
        
      
       
         
           XXXIV
           .
           
             Of
             breeding
             up
             People
             in
             Ignorance
             .
          
        
         
           THE
           Misrepresenter
           charges
           them
           with
           this
           ,
           on
           these
           Acccounts
           .
           1.
           
           By
           keeping
           their
           Mysteries
           of
           Iniquity
           from
           them
           .
           2.
           
           By
           performing
           Divine
           Service
           in
           an
           unknown
           Tongue
           .
           3.
           
           By
           an
           implicite
           Faith.
           To
           which
           the
           Representer
           answers
           .
           1.
           
           
             That
             they
             give
             encouragement
             to
             Learning
          
           ;
           and
           he
           instances
           
             in
             their
             Universities
          
           
           
             and
             Conventual
             Libraries
          
           ;
           But
           what
           is
           all
           this
           to
           the
           common
           People
           ?
           But
           their
           
             Indices
             Expurgatorii
             ,
             and
             prohibiting
             Books
             so
             severely
             ,
          
           which
           are
           not
           for
           their
           Turn
           ,
           (
           as
           we
           have
           lately
           seen
           in
           the
           new
           one
           of
           Paris
           )
           argues
           no
           great
           confidence
           of
           their
           Cause
           ,
           nor
           any
           hearty
           love
           to
           Learning
           :
           And
           is
           it
           could
           be
           rooted
           out
           of
           the
           World
           ,
           their
           Church
           would
           fare
           the
           better
           in
           it
           ;
           bur
           if
           it
           cannot
           ,
           they
           must
           have
           some
           to
           be
           able
           to
           deal
           with
           others
           in
           
           it
           .
           2.
           
           As
           to
           the
           common
           People
           he
           saith
           ,
           
             They
             have
          
           
           
             Books
             enough
             to
             instruct
             them
          
           .
           Is
           it
           so
           in
           Spain
           or
           Italy
           ?
           But
           where
           they
           live
           among
           Hereticks
           ,
           as
           we
           are
           called
           ,
           the
           People
           must
           be
           a
           little
           better
           instructed
           to
           defend
           themselves
           ,
           and
           to
           gain
           upon
           others
           .
           3.
           
           
             If
             the
             People
             did
             know
             their
             Church-Offices
             and
             Service
             ,
          
           &c.
           
             they
             would
             not
             find
             such
             faults
             ,
             since
             the
             Learned
             approve
             them
             .
          
           Let
           them
           then
           try
           the
           Experiment
           ,
           and
           put
           the
           Bible
           and
           their
           Church-Offices
           every
           where
           into
           the
           vulgar
           tongues
           :
           But
           their
           severe
           Prohibitions
           shew
           how
           much
           they
           are
           of
           another
           Opinion
           :
           What
           made
           all
           that
           rage
           in
           France
           against
           Voisins
           Translation
           of
           the
           Missal
           ?
           such
           Proceedings
           of
           the
           Assembly
           of
           the
           Clergy
           against
           it
           ;
           such
           complaints
           both
           to
           the
           King
           and
           the
           Pope
           against
           it
           ,
           as
           tho
           all
           were
           lost
           ,
           if
           that
           were
           suffered
           ?
           Such
           an
           Edict
           from
           the
           King
           ,
           such
           a
           Prohibition
           from
           the
           Pope
           in
           such
           a
           Tragical
           Stile
           about
           it
           ?
           Such
           a
           Collection
           of
           Authors
           to
           be
           printed
           on
           purpose
           against
           it
           ?
           Do
           these
           things
           shew
           ,
           even
           
           in
           a
           Nation
           of
           so
           free
           a
           Temper
           ,
           in
           Comparison
           ,
           as
           the
           French
           ,
           any
           mighty
           Inclination
           towards
           the
           encouraging
           this
           Knowledg
           in
           the
           People
           ?
           And
           since
           that
           ,
           what
           stirs
           have
           there
           been
           about
           the
           Mons
           Testament
           ?
           What
           prohibitions
           by
           Bishops
           ?
           What
           vehement
           opposition
           by
           others
           ?
           So
           that
           many
           Volumes
           have
           already
           been
           written
           on
           the
           occasion
           of
           that
           Translation
           .
           And
           yet
           our
           Author
           would
           perswade
           us
           ,
           that
           if
           we
           look
           abroad
           ,
           we
           shall
           find
           wonderful
           care
           taken
           to
           keep
           the
           People
           from
           Ignorance
           ;
           but
           we
           can
           d●scern
           much
           greater
           to
           keep
           them
           in
           it
           .
        
      
       
         
           XXXV
           .
           
             Of
             the
             Uncharitableness
             of
             the
             Papists
             .
          
        
         
           THE
           Misrepresenter
           ,
           (
           as
           he
           is
           called
           )
           charges
           this
           Point
           home
           ,
           
             Because
             they
             deny
             Salvation
             to
             those
             who
             believe
             all
             the
             Articles
             of
             the
             Christian
             Faith
             in
             the
             Apostles
             Creed
             ,
             and
             lead
             vertuous
             and
             good
             Lives
             ,
             if
             they
             be
             not
             of
             their
             Communion
             .
          
        
         
         
           To
           this
           the
           Representer
           answers
           in
           plain
           terms
           ,
           
             That
             this
             is
             nothing
             but
             what
             they
             have
             learnt
             from
             the
             mouth
          
           
           
             of
             Christ
             and
             his
             Apostles
          
           .
           And
           to
           this
           end
           he
           musters
           up
           all
           their
           sayings
           against
           Infidels
           ,
           false
           Apostles
           
             Gnosticks
             ,
             Cerinthians
          
           ,
           as
           tho
           they
           were
           point-blank
           levelled
           against
           all
           that
           live
           out
           of
           the
           Communion
           of
           the
           Church
           of
           Rome
           .
        
         
           But
           
             this
             is
             no
             uncharitableness
             ,
             but
             pure
             zeal
             ,
             and
             the
             same
             the
             Primitive
             Church
             shewed
             against
             Hereticks
             ,
             such
          
           
           as
           Marcion
           ,
           Basilides
           ,
           and
           Bardesanes
           ,
           
             who
             were
             condemned
             in
             the
             first
             Age
             for
             denying
             the
             Resurrection
             of
             the
             dead
             ,
          
           &c.
           
           What
           in
           the
           first
           Age
           !
           Methinks
           the
           Second
           had
           been
           early
           enough
           for
           them
           :
           But
           this
           is
           to
           let
           us
           see
           what
           Learning
           there
           is
           among
           you
           .
           But
           do
           we
           deny
           the
           Resurrection
           of
           the
           dead
           ?
           Or
           hold
           any
           one
           of
           the
           Heresies
           condemned
           by
           the
           Primitive
           Church
           ?
           What
           then
           is
           our
           Fault
           ,
           which
           can
           merit
           so
           severe
           a
           Sentence
           ?
           
             We
             oppose
             the
             Church
          
           :
           What
           Church
           ?
           The
           Primitive
           Apostolical
           Church
           ?
           The
           Church
           in
           the
           time
           of
           the
           Four
           General
           Councils
           ?
           I
           do
           not
           think
           that
           will
           be
           said
           ,
           but
           I
           am
           sure
           it
           can
           never
           be
           proved
           :
           What
           Church
           then
           ?
           
             The
             present
             Church
          
           ?
           Is
           it
           then
           damnable
           to
           oppose
           the
           present
           Church
           ?
           But
           I
           pray
           let
           us
           know
           what
           ye
           mean
           by
           it
           ;
           
             The
             universal
             Body
             of
             Christians
             in
             the
             World
             ?
          
           No
           ,
           no
           ,
           abundance
           of
           them
           are
           
             Hereticks
             and
             Schismaticks
          
           as
           well
           as
           we
           :
           
             i.
             e.
          
           All
           the
           Christians
           in
           the
           Eastern
           and
           Southern
           parts
           ,
           who
           are
           not
           in
           Communion
           with
           the
           Church
           of
           Rome
           :
           So
           that
           two
           parts
           in
           three
           of
           Christians
           ,
           are
           sent
           to
           Hell
           by
           this
           Principle
           ;
           and
           yet
           it
           is
           no
           uncharitableness
           .
           But
           suppose
           the
           Church
           of
           Rome
           be
           
             the
             only
             true
             Church
          
           ,
           must
           men
           be
           damned
           presently
           for
           opposing
           its
           Doctrines
           ?
           I
           pray
           think
           a
           little
           better
           on
           it
           ,
           and
           you
           will
           change
           your
           Minds
           .
           Suppose
           a
           Man
           do
           not
           submit
           to
           the
           Guides
           of
           this
           Church
           in
           a
           matter
           of
           Doctrine
           declared
           by
           them
           ;
           Must
           he
           be
           Damned
           ?
           What
           if
           it
           be
           the
           Deposing
           Power
           ?
           Yet
           his
           
           Principle
           is
           ,
           
             If
             a
             Man
             do
             not
             hold
             the
             Faith
             entire
             ,
             he
             is
          
           
           gone
           .
           But
           Popes
           and
           Councils
           have
           declared
           this
           to
           be
           a
           point
           of
           Faith
           :
           therefore
           if
           he
           doth
           not
           hold
           it
           ,
           he
           must
           〈◊〉
           damned
           .
           There
           is
           no
           way
           of
           answering
           this
           ,
           but
           he
           must
           abate
           the
           severity
           of
           his
           Sentence
           against
           us
           .
           For
           upon
           the
           same
           Reason
           he
           questions
           that
           ,
           we
           may
           question
           many
           more
           .
           And
           all
           his
           Arguments
           against
           us
           ,
           will
           hold
           against
           himself
           ;
           For
           ,
           saith
           he
           ,
           
             he
             that
             disbelieves
          
           
           
             one
             Article
             of
             Catholick
             Faith
             ,
             does
             in
             a
             manner
             disbelieve
             all
             .
          
           Let
           him
           therefore
           look
           to
           it
           ,
           as
           well
           as
           we
           .
           But
           he
           endeavours
           to
           prove
           
             the
             Roman
             Catholick
             Church
             to
             be
             the
             true
             Church
             ,
             by
             the
             ordinary
             Notes
             and
          
           
           
             Marks
             of
             the
             Church
          
           .
           Although
           he
           is
           far
           enough
           from
           doing
           it
           ;
           yet
           this
           will
           not
           do
           his
           business
           .
           For
           he
           must
           prove
           ,
           that
           we
           are
           convinced
           that
           it
           is
           the
           true
           Church
           ;
           and
           then
           indeed
           he
           may
           charge
           us
           with
           
             Obstinate
             Opposition
          
           ,
           but
           not
           before
           .
           And
           it
           is
           a
           very
           strange
           thing
           to
           me
           ,
           that
           when
           their
           Divines
           say
           ,
           that
           Infidels
           shall
           not
           b●
           damned
           for
           their
           Infidelity
           ,
           where
           the
           Gospel
           hath
           not
           been
           sufficiently
           proposed
           to
           them
           ;
           and
           no
           Christian
           for
           not
           believing
           any
           Article
           of
           Faith
           till
           it
           be
           so
           proposed
           ;
           that
           we
           must
           be
           damned
           for
           not
           believing
           the
           Articles
           of
           the
           Roman
           Faith
           ,
           which
           never
           have
           been
           ,
           and
           never
           can
           be
           sufficiently
           proposed
           to
           us
           .
           Methinks
           such
           men
           should
           Study
           a
           little
           better
           their
           own
           Doctrine
           ,
           about
           the
           sufficient
           Proposal
           of
           matters
           of
           Faith
           ,
           before
           they
           pass
           such
           uncharitable
           and
           unlearned
           Censures
           .
        
      
       
         
           XXXVI
           .
           
             Of
             Ceremonies
             and
             Ordinances
          
           .
        
         
           HIS
           Discourse
           on
           this
           Head
           is
           against
           those
           who
           refuse
           to
           obey
           their
           Superiours
           in
           things
           not
           expressed
           in
           Scripture
           ,
           which
           is
           no
           part
           of
           our
           Controversy
           with
           them
           .
           But
           yet
           there
           are
           several
           things
           about
           their
           Ceremonies
           we
           are
           not
           satisfied
           in
           :
           As
           1.
           
           The
           mighty
           
           Number
           of
           them
           ;
           which
           have
           so
           much
           mussled
           up
           the
           Sacraments
           ,
           that
           their
           true
           face
           cannot
           be
           discerned
           .
           2.
           
           The
           Efficacy
           attributed
           to
           them
           ,
           without
           any
           promise
           from
           God
           ;
           whereas
           we
           own
           no
           more
           but
           decency
           and
           significancy
           .
           3.
           
           The
           Doctrine
           that
           goes
           along
           with
           them
           ,
           not
           only
           of
           Obedience
           ,
           but
           of
           Merit
           ;
           and
           some
           have
           asserted
           the
           
             Opus
             Operatum
          
           of
           Ceremonies
           as
           well
           as
           Sacraments
           ,
           when
           the
           Power
           of
           the
           Keys
           goes
           along
           with
           them
           ;
           
             i.
             e.
          
           when
           there
           hath
           been
           some
           Act
           of
           the
           Church
           exercised
           about
           the
           Matter
           of
           them
           ;
           as
           in
           the
           Consecration
           of
           Oyl
           ,
           Salt
           ,
           Bread
           ,
           Ashes
           ,
           Water
           ,
           &c.
           
        
      
       
         
           XXXVII
           .
           
             Of
             Innovation
             in
             matters
             of
             Faith.
             
          
        
         
           THE
           Substance
           of
           his
           Discourse
           on
           this
           Head
           may
           be
           reduced
           to
           these
           things
           .
           1.
           
           
             That
             the
             Church
             in
             every
             Age
             hath
             Power
             to
             declare
             what
             is
             necessary
             to
             be
             believed
             ,
          
           
           
             with
             Anathema
             to
             those
             who
             Preach
             the
             Contrary
             ;
             and
             so
             the
             Council
             of
          
           Trent
           ,
           
             in
             declaring
             Transubstantiation
             ,
             Purgatory
          
           ,
           &c.
           
             to
             be
             necessary
             Articles
             ,
             did
             no
             more
             than
             the
             Church
             had
             done
             before
             on
             like
             Occasions
             .
          
           2.
           
           
             That
             if
          
           
           
             the
             Doctrines
             then
             defined
             had
             been
             Innovations
             ,
             they
             must
             have
             met
             with
             great
             Opposition
             when
             they
             were
             introduced
             .
          
           3.
           
           
             That
             those
             who
             charged
             those
             points
             to
             be
             Innovations
             ,
          
           
           
             might
             as
             well
             have
             laid
             the
             scandal
             on
             any
             other
             Article
             of
             Faith
             which
             they
             retained
             .
          
        
         
           These
           are
           things
           necessary
           to
           be
           examined
           ,
           in
           order
           to
           the
           making
           good
           the
           charge
           of
           Innovation
           in
           matters
           of
           Faith
           ,
           which
           we
           believe
           doth
           stand
           on
           very
           good
           Grounds
           .
        
         
           1.
           
           We
           are
           to
           consider
           ,
           Whether
           the
           Council
           of
           Trent
           had
           equal
           Reason
           to
           define
           the
           necessity
           of
           these
           Points
           ,
           as
           the
           Council
           of
           Nice
           and
           Constantinople
           had
           to
           determin
           the
           point
           of
           the
           Trinity
           ;
           or
           those
           of
           Ephesus
           and
           Chalcedon
           ,
           
           the
           Truth
           of
           Christ's
           Incarnation
           .
           He
           doth
           not
           assert
           
           it
           to
           be
           in
           the
           Churches
           Power
           to
           make
           new
           Articles
           of
           Faith
           ,
           as
           they
           do
           imply
           new
           Doctrines
           revealed
           ;
           but
           he
           contends
           earnestly
           ,
           That
           the
           Church
           hath
           a
           Power
           to
           declare
           the
           necessity
           of
           believing
           some
           points
           which
           were
           not
           so
           declared
           before
           .
           And
           if
           the
           Necessity
           of
           believing
           doth
           depend
           upon
           the
           Churches
           Declaration
           ,
           then
           he
           must
           assert
           ,
           that
           it
           is
           in
           the
           Churches
           Power
           to
           make
           points
           necessary
           to
           be
           believed
           which
           were
           not
           so
           ;
           and
           consequently
           to
           make
           common
           Opinions
           to
           become
           Articles
           of
           Faith.
           But
           I
           hope
           we
           may
           have
           leave
           to
           enquire
           in
           this
           Case
           ,
           since
           the
           Church
           pretends
           to
           no
           new
           Revelation
           of
           matters
           of
           Doctrine
           ,
           therefore
           it
           can
           declare
           no
           more
           than
           it
           receives
           ,
           and
           no
           otherwise
           than
           it
           receives
           .
           And
           so
           nothing
           can
           be
           made
           necessary
           to
           Salvation
           but
           what
           God
           himself
           hath
           made
           so
           by
           his
           Revelation
           .
           So
           that
           they
           must
           go
           in
           their
           Declaration
           either
           upon
           Scripture
           ,
           or
           Universal
           Tradition
           ;
           but
           if
           they
           define
           any
           Doctrine
           to
           be
           necessary
           without
           these
           Grounds
           ,
           they
           exceed
           their
           Commission
           ,
           and
           there
           is
           no
           Reason
           to
           submit
           to
           their
           Decrees
           ,
           or
           to
           believe
           their
           Declarations
           .
           To
           make
           this
           more
           plain
           by
           a
           known
           Instance
           :
           It
           is
           most
           certain
           that
           several
           Popes
           and
           Councils
           have
           declared
           the
           Deposing
           Doctrine
           ,
           and
           yet
           our
           Author
           saith
           ,
           
             It
             is
             no
             Article
             of
             Faith
             with
             him
             .
          
           Why
           not
           ,
           since
           the
           Popes
           and
           Councils
           have
           as
           evidently
           delivered
           it
           ,
           as
           the
           Council
           of
           Trent
           hath
           done
           Purgatory
           ,
           or
           Transubstantiation
           ?
           But
           he
           may
           say
           ,
           
             There
             is
             no
             Anathema
             joined
             to
             it
             .
          
           Suppose
           there
           be
           not
           ;
           But
           why
           may
           it
           not
           be
           ,
           as
           well
           as
           in
           the
           other
           Cases
           ?
           And
           if
           it
           were
           ,
           I
           would
           know
           ,
           whether
           in
           his
           Conscience
           he
           would
           then
           believe
           it
           to
           be
           a
           necessary
           Article
           of
           Faith
           ,
           though
           he
           believed
           that
           it
           wanted
           Scripture
           and
           Tradition
           ?
           If
           not
           ,
           then
           he
           sees
           what
           this
           matter
           is
           brought
           to
           ,
           viz.
           That
           altho
           the
           Council
           of
           Trent
           declare
           these
           new
           Doctrines
           to
           be
           necessary
           to
           be
           believed
           ;
           yet
           if
           their
           Declaration
           be
           not
           built
           no
           Scripture
           and
           Universal
           Tradition
           ,
           we
           are
           not
           bound
           to
           receive
           it
           .
        
         
         
           2.
           
           
             As
             to
             the
             impossibility
             of
             Innovations
             coming
             in
             without
             notorious
             opposition
             ,
          
           I
           see
           no
           ground
           at
           all
           for
           it
           ,
           where
           the
           alteration
           is
           not
           made
           at
           once
           ,
           but
           proceeds
           gradually
           .
           He
           may
           as
           well
           prove
           it
           impossible
           for
           a
           Man
           to
           fall
           into
           a
           Dropsy
           or
           a
           Hectick-Fever
           ,
           unless
           he
           can
           tell
           the
           punctual
           time
           when
           it
           began
           .
           And
           he
           may
           as
           well
           argue
           thus
           ,
           Such
           a
           Man
           fell
           into
           a
           Fever
           upon
           a
           great
           Debauch
           ,
           and
           the
           Physicians
           were
           presently
           sent
           for
           to
           advise
           about
           him
           ;
           therefore
           the
           other
           Man
           hath
           no
           Chronical
           Distemper
           ,
           because
           he
           had
           no
           Physicians
           when
           he
           was
           first
           sick
           ;
           as
           because
           Councils
           were
           called
           against
           some
           Heresies
           ,
           and
           great
           Opposition
           made
           to
           them
           ,
           therefore
           where
           there
           is
           not
           the
           like
           ,
           there
           can
           be
           no
           Innovation
           .
           But
           I
           see
           no
           Reason
           why
           we
           should
           decline
           giving
           an
           Account
           ,
           by
           what
           Degrees
           ,
           and
           Steps
           ,
           and
           upon
           what
           Occasions
           ,
           and
           with
           what
           Opposition
           several
           of
           the
           Doctrines
           defined
           at
           Trent
           were
           brought
           in
           .
           For
           the
           matter
           is
           not
           so
           obscure
           as
           you
           would
           make
           it
           ,
           as
           to
           most
           of
           the
           Points
           in
           difference
           between
           us
           .
           But
           that
           is
           too
           large
           a
           Task
           to
           be
           here
           undertaken
           .
        
         
           3.
           
           There
           is
           no
           Colour
           for
           calling
           in
           Question
           the
           Articles
           of
           Faith
           received
           by
           us
           on
           the
           same
           Grounds
           that
           we
           reject
           those
           defined
           by
           the
           Council
           of
           Trent
           ;
           for
           we
           have
           the
           Universal
           Consent
           of
           the
           Christian
           World
           for
           the
           Apostles
           Creed
           ;
           and
           of
           the
           Four
           General
           Councils
           for
           the
           Doctrines
           of
           the
           Trinity
           and
           Incarnation
           ;
           who
           never
           pretended
           to
           determin
           any
           Point
           to
           be
           necessary
           which
           was
           not
           revealed
           in
           Scripture
           ;
           whose
           sense
           was
           delivered
           down
           by
           the
           Testimony
           of
           the
           Christian
           Church
           from
           the
           Apostles
           times
           .
           But
           the
           Council
           of
           Trent
           proceeded
           by
           a
           very
           different
           Rule
           ;
           for
           it
           first
           set
           up
           
             an
             Unwritten
             Word
          
           to
           be
           a
           Rule
           of
           Faith
           ,
           as
           well
           as
           
             the
             Written
          
           ;
           which
           although
           it
           were
           necessary
           in
           order
           to
           their
           Decrees
           ,
           
           was
           one
           of
           the
           greatest
           Innovations
           in
           the
           World
           ;
           and
           the
           Foundation
           of
           all
           the
           rest
           ,
           as
           they
           were
           there
           established
           .
        
      
       
         
         
           An
           Answer
           to
           the
           CONCLUSION
           .
        
         
           HAving
           thus
           gone
           through
           the
           several
           Heads
           ,
           which
           our
           Author
           complains
           have
           been
           so
           much
           Misrepresented
           ;
           it
           is
           now
           fit
           to
           consider
           what
           he
           saith
           in
           his
           Conclusion
           ,
           which
           he
           makes
           to
           answer
           his
           Introduction
           ,
           by
           renewing
           therein
           his
           doleful
           Complaints
           of
           their
           being
           
             Misrepresented
             just
             as
             Christ
             and
             his
             Apostles
             ,
             and
             the
             Primitive
             Christians
             were
             .
          
           I
           hope
           the
           former
           Discourse
           
           hath
           shewed
           their
           Doctrines
           and
           Practices
           are
           not
           so
           very
           like
           those
           of
           
             Christ
             and
             his
             Apostles
             ,
             and
             the
             Primitive
             Christians
             ,
          
           that
           their
           Cases
           should
           be
           made
           so
           parallel
           ;
           but
           as
           in
           his
           Conclusion
           he
           hath
           summed
           up
           the
           substance
           of
           his
           Representations
           ,
           so
           I
           shall
           therein
           follow
           his
           Method
           ,
           only
           with
           this
           difference
           ,
           that
           I
           shall
           in
           one
           Column
           set
           down
           his
           own
           Representations
           of
           Popery
           ,
           and
           in
           the
           other
           the
           Reasons
           ,
           in
           short
           ,
           why
           we
           cannot
           embrace
           them
           .
        
         
           
             
               
                 
                   
                     Wherein
                     Popery
                     consists
                     as
                     Represented
                     by
                     this
                     Author
                     .
                  
                   
                     
                     
                       1.
                       
                       IN
                       using
                       all
                       external
                       Acts
                       of
                       Adoration
                       before
                       Images
                       ,
                       as
                    
                     Kneeling
                     ,
                     Praying
                     ,
                     lifting
                     up
                     the
                     Eyes
                     ,
                     burning
                     Candles
                     ,
                     Incense
                     ,
                     
                       &c.
                       
                       Not
                       merely
                       to
                       worship
                       the
                       Objects
                       before
                       them
                       ,
                       but
                       to
                       worship
                       the
                       Images
                       themselves
                       on
                       the
                       account
                       of
                       the
                       Objects
                       represented
                       by
                       them
                       ;
                       or
                       in
                       his
                       own
                       Words
                       ,
                    
                     Because
                     the
                     Honour
                     that
                     is
                     exhibited
                     to
                     them
                     ,
                     is
                     referred
                     to
                     the
                     Prototypes
                     which
                     they
                     represent
                     .
                     
                  
                   
                     
                     
                     2.
                     
                     In
                     joining
                     the
                     Saints
                     in
                     Heaven
                     together
                     with
                     Christ
                     in
                     Intercession
                     for
                     us
                     ,
                     and
                     making
                     Prayers
                     on
                     Earth
                     to
                     them
                     on
                     that
                     Account
                     .
                     
                       P.
                       5.
                    
                     
                  
                   
                     
                     
                     3.
                     
                     In
                     allowing
                     more
                     Supplications
                     to
                     be
                     used
                     to
                     the
                     Blessed
                     Virgin
                     ,
                     than
                     to
                     Christ
                     ;
                     
                       For
                       he
                       denies
                       it
                       to
                       be
                    
                     an
                     idle
                     Superstition
                     ,
                     
                       to
                       repeat
                    
                     Ten
                     Ave
                     Maria's
                     
                       for
                       one
                    
                     Pater
                     Noster
                     .
                  
                   
                     
                     4.
                     
                     In
                     giving
                     Religious
                     Honour
                     and
                     Respect
                     to
                     Relicks
                     .
                     
                       Such
                       as
                       placing
                       them
                       upon
                       Altars
                       ,
                       burning
                       
                       Wax-Candles
                       before
                       them
                       ,
                       carrying
                       them
                       in
                       Processions
                       ,
                       to
                       be
                       seen
                       ,
                       touched
                       ,
                       or
                       humbly
                       kissed
                       by
                       the
                       People
                       :
                       Which
                       are
                       the
                       known
                       and
                       allowed
                       Practices
                       in
                       the
                       Church
                       of
                    
                     Rome
                     .
                     
                       P.
                       8.
                    
                     
                  
                   
                     
                     5.
                     
                     In
                     adoring
                     Christ
                     as
                     present
                     in
                     the
                     Eucharist
                     on
                     the
                     account
                     of
                     the
                     Substance
                     of
                     Bread
                     and
                     Wine
                     being
                     changed
                     into
                     that
                     Body
                     of
                     Christ
                     which
                     suffered
                     on
                     the
                     Cross.
                     
                       P.
                       10.
                    
                     
                  
                   
                     
                     6.
                     
                     In
                     believing
                     the
                     Substance
                     of
                     Bread
                     and
                     Wine
                     by
                     the
                     Words
                     of
                     Consecration
                     ,
                     to
                     be
                     changed
                     into
                     his
                     own
                     Body
                     and
                     Blood
                     ,
                     the
                     Species
                     only
                     or
                     Accidents
                     of
                     Bread
                     and
                     Wine
                     remaining
                     as
                     before
                     .
                     
                       P.
                       10.
                    
                     
                  
                   
                     
                     
                     7.
                     
                     In
                     making
                     good
                     Works
                     to
                     be
                     truly
                     meritorious
                     of
                     Eternal
                     Life
                     .
                     
                       P.
                       13.
                    
                     
                  
                   
                     
                     8.
                     
                     In
                     making
                     Confession
                     of
                     our
                     ●●s
                     to
                     a
                     Priest
                     in
                     order
                     to
                     Absolu●on
                     .
                     
                       P.
                       14.
                    
                     
                  
                   
                     
                     
                     9.
                     
                     In
                     the
                     use
                     of
                     Indulgences
                     for
                     taking
                     away
                     the
                     Temporal
                     Punishments
                     of
                     sin
                     ,
                     remaining
                     due
                     after
                     the
                     Guilt
                     is
                     remitted
                     .
                  
                   
                     
                     
                     10.
                     
                     In
                     supposing
                     that
                     Penitent
                     Sinners
                     may
                     in
                     some
                     measure
                     satisfy
                     by
                     Prayer
                     ,
                     Fasting
                     ,
                     Alms
                     ,
                     &c.
                     for
                     the
                     Temporal
                     Pain
                     ,
                     which
                     by
                     order
                     of
                     God's
                     Justice
                     sometimes
                     remains
                     due
                     ,
                     after
                     the
                     Guilt
                     and
                     the
                     Eternal
                     Pain
                     are
                     remitted
                     .
                     
                       P.
                       17.
                    
                     
                  
                   
                     
                     11.
                     
                     In
                     thinking
                     the
                     Scripture
                     not
                     fit
                     to
                     be
                     read
                     generally
                     by
                     all
                     ,
                     without
                     Licence
                     ,
                     or
                     in
                     the
                     Vulgar
                     Tongues
                     .
                     
                       P.
                       19.
                    
                     
                  
                   
                     
                     
                     12.
                     
                     In
                     allowing
                     the
                     Books
                     of
                     
                       Tobit
                       ,
                       Judith
                       ,
                       Ecclesiasticus
                       ,
                       Wisdom
                       ,
                       Maccabees
                       ,
                    
                     to
                     be
                     Canonical
                     .
                     
                       P.
                       21.
                    
                     
                  
                   
                     
                     
                     13.
                     
                     In
                     preferring
                     the
                     Vulgar
                     Latin
                     Edition
                     of
                     the
                     Bible
                     before
                     any
                     other
                     ,
                     and
                     not
                     allowing
                     any
                     Translations
                     into
                     a
                     Mother
                     Tongue
                     to
                     be
                     ordinarily
                     read
                     .
                     
                       P.
                       24
                       ,
                       26.
                    
                     
                  
                   
                     
                     
                     14.
                     
                     In
                     believing
                     that
                     the
                     Scripture
                     alone
                     can
                     be
                     no
                     Rule
                     of
                     Faith
                     to
                     any
                     Private
                     or
                     Particular
                     Person
                     .
                     
                       P.
                       28.
                    
                     
                  
                   
                     
                     15.
                     
                     In
                     relying
                     upon
                     the
                     Authority
                     of
                     the
                     present
                     Church
                     for
                     the
                     Sense
                     of
                     Scripture
                     .
                     
                       P.
                       29.
                    
                     
                  
                   
                     
                     
                     16.
                     
                     In
                     receiving
                     and
                     believing
                     the
                     Churches
                     Traditions
                     as
                     the
                     Doctrine
                     of
                     Christ
                     and
                     his
                     Apostles
                     ,
                     and
                     assenting
                     to
                     them
                     with
                     Divine
                     Faith
                     ,
                     just
                     as
                     he
                     doth
                     to
                     the
                     
                       Bible
                       .
                       P.
                       31
                       ,
                       32.
                       
                    
                  
                   
                     
                     
                     17.
                     
                     In
                     believing
                     that
                     the
                     Present
                     Guides
                     of
                     the
                     Church
                     being
                     assembled
                     in
                     Councils
                     for
                     preserving
                     the
                     Unity
                     of
                     the
                     Church
                     ,
                     have
                     an
                     Infallible
                     Assistance
                     in
                     their
                     Decrees
                     .
                     
                       P.
                       38.
                    
                     
                  
                   
                     
                     18.
                     
                     In
                     believing
                     the
                     Pope
                     to
                     be
                     the
                     Supreme
                     Head
                     of
                     the
                     Church
                     under
                     Christ
                     ,
                     being
                     Successour
                     to
                     S.
                     Peter
                     to
                     whom
                     he
                     committed
                     the
                     care
                     of
                     his
                     Flock
                     .
                     
                       P.
                       40.
                       41.
                    
                     
                  
                   
                     
                     
                     19.
                     
                     In
                     believing
                     that
                     Communion
                     in
                     both
                     Kinds
                     is
                     an
                     indifferent
                     thing
                     ;
                     and
                     was
                     so
                     held
                     for
                     the
                     first
                     Four
                     hundred
                     years
                     after
                     Christ
                     ;
                     and
                     that
                     the
                     first
                     Precept
                     for
                     Receiving
                     under
                     both
                     Kinds
                     ,
                     was
                     given
                     to
                     the
                     Faithful
                     by
                     Pope
                     
                       Leo
                       I.
                    
                     and
                     confirmed
                     by
                     Pope
                     
                       Gelasius
                       .
                       P.
                       51.
                    
                     
                  
                   
                     
                     
                     20.
                     
                     In
                     believing
                     that
                     the
                     Doctrine
                     of
                     Purgatory
                     is
                     founded
                     on
                     Scripture
                     ,
                     Authority
                     ,
                     and
                     Reason
                     .
                     
                       P.
                       54
                    
                     ,
                     &c.
                     
                  
                   
                     
                     
                     21.
                     
                     In
                     believing
                     that
                     to
                     the
                     saying
                     of
                     Prayers
                     well
                     and
                     devoutly
                     ,
                     it
                     is
                     not
                     necessary
                     to
                     have
                     attention
                     on
                     the
                     Words
                     ,
                     or
                     on
                     the
                     Sense
                     of
                     Prayers
                     .
                     
                       P.
                       62.
                    
                     
                  
                   
                     
                     
                     22.
                     
                     In
                     believing
                     that
                     none
                     out
                     of
                     the
                     Communion
                     of
                     the
                     Church
                     of
                     Rome
                     can
                     be
                     saved
                     ;
                     and
                     that
                     it
                     is
                     no
                     uncharitableness
                     to
                     think
                     so
                     .
                     
                       P.
                       92.
                    
                     
                  
                   
                     
                     23.
                     
                     In
                     believing
                     that
                     the
                     Church
                     of
                     Rome
                     ,
                     in
                     all
                     the
                     New
                     Articles
                     defined
                     at
                     Trent
                     ,
                     hath
                     made
                     no
                     Innovation
                     in
                     matters
                     of
                     Faith.
                     
                       P.
                       107.
                    
                     
                  
                
                 
                   
                   
                     Our
                     Reasons
                     against
                     it
                     in
                     the
                     several
                     Particulars
                     .
                  
                   
                     1.
                     
                     
                       THou
                       shalt
                       not
                       make
                       to
                       thy self
                       any
                       graven
                       Image
                       ,
                       or
                       any
                       likeness
                       of
                       any
                       thing
                       in
                       Heaven
                       ,
                       or
                       Earth
                       ,
                    
                     &c.
                     
                     
                       Thou
                       shalt
                       not
                       bow
                       down
                       to
                       them
                       ,
                       nor
                       worship
                       them
                       .
                    
                     Which
                     being
                     the
                     plain
                     ,
                     clear
                     ,
                     and
                     express
                     Words
                     of
                     the
                     Divine
                     Law
                     ,
                     we
                     dare
                     not
                     worship
                     any
                     Images
                     ,
                     or
                     Representations
                     ,
                     lest
                     we
                     be
                     found
                     Transgressors
                     of
                     this
                     Law.
                     Especially
                     since
                     God
                     herein
                     hath
                     declared
                     himself
                     a
                     
                       Jealous
                       God
                    
                     ;
                     and
                     annexed
                     so
                     severe
                     a
                     Sanction
                     
                     to
                     it
                     .
                     And
                     since
                     he
                     that
                     made
                     the
                     Law
                     is
                     only
                     to
                     interpret
                     it
                     ,
                     all
                     the
                     Distinctions
                     in
                     the
                     World
                     can
                     never
                     satisfie
                     a
                     Mans
                     Conscience
                     ,
                     unless
                     it
                     appear
                     that
                     God
                     himself
                     did
                     either
                     make
                     or
                     approve
                     them
                     .
                     And
                     if
                     God
                     allow
                     the
                     Worship
                     of
                     the
                     thing
                     Represented
                     by
                     the
                     Representation
                     ,
                     he
                     would
                     never
                     have
                     forbidden
                     that
                     Worship
                     absolutely
                     ,
                     which
                     is
                     unlawful
                     only
                     in
                     a
                     certain
                     respect
                     .
                  
                   
                     2.
                     
                     
                       We
                       have
                       an
                       Advocate
                       with
                       the
                       Father
                       ,
                       Jesus
                       Christ
                       the
                       righteous
                       ,
                    
                     1
                     John
                     2.
                     1.
                     
                     
                       And
                       but
                       one
                       Mediator
                       between
                       God
                       and
                       Men
                       ,
                       the
                       Man
                       Christ
                       Jesus
                       ,
                    
                     1
                     Tim.
                     2.
                     5.
                     
                     
                       For
                       Christ
                       is
                       entred
                       into
                       Heaven
                       it self
                       ,
                       now
                       to
                       appear
                       in
                       the
                       Presence
                       of
                       God
                       for
                       us
                       ,
                    
                     Heb.
                     9.
                     24.
                     
                     And
                     therefore
                     we
                     dare
                     not
                     make
                     other
                     
                       Intercessors
                       in
                       Heaven
                    
                     besides
                     him
                     ;
                     and
                     the
                     distance
                     between
                     Heaven
                     and
                     us
                     ,
                     breaks
                     off
                     all
                     Communication
                     between
                     the
                     Saints
                     there
                     ,
                     and
                     us
                     upon
                     Earth
                     ;
                     so
                     that
                     all
                     Addresses
                     to
                     them
                     now
                     for
                     their
                     Prayers
                     ,
                     are
                     in
                     a
                     way
                     very
                     different
                     from
                     desiring
                     others
                     on
                     earth
                     to
                     pray
                     for
                     us
                     :
                     And
                     if
                     such
                     Addresses
                     are
                     made
                     in
                     the
                     solemn
                     Offices
                     of
                     Divine
                     Worship
                     ,
                     they
                     join
                     the
                     Creatures
                     
                     with
                     the
                     Creator
                     in
                     the
                     Acts
                     and
                     Signs
                     of
                     Worship
                     ,
                     which
                     are
                     due
                     to
                     God
                     alone
                     .
                  
                   
                     3.
                     
                     
                       Call
                       upon
                       me
                       in
                       the
                       Day
                       of
                       Trouble
                       ,
                       I
                       will
                       deliver
                       thee
                       ,
                       and
                       thou
                       shalt
                       glorifie
                       me
                       ,
                    
                     Psal.
                     50.
                     15.
                     
                     When
                     we
                     pray
                     to
                     
                       Our
                       Father
                       in
                       Heaven
                    
                     ,
                     as
                     our
                     Saviour
                     commanded
                     us
                     ,
                     we
                     do
                     but
                     what
                     both
                     Natural
                     and
                     Christian
                     Religion
                     require
                     us
                     to
                     do
                     :
                     But
                     when
                     men
                     pray
                     to
                     the
                     Blessed
                     Virgin
                     for
                     
                       Help
                       and
                       Protection
                       now
                       ,
                       and
                       at
                       the
                       Hour
                       of
                       Death
                       ,
                    
                     they
                     attribute
                     that
                     to
                     her
                     ,
                     which
                     belongs
                     only
                     to
                     God
                     ,
                     who
                     is
                     our
                     
                       Helper
                       and
                       Desender
                    
                     :
                     And
                     altho
                     Christ
                     knew
                     
                       the
                       Dignity
                       of
                       his
                       Mother
                    
                     above
                     all
                     others
                     ,
                     he
                     never
                     gives
                     the
                     least
                     encouragement
                     to
                     make
                     such
                     Addresses
                     to
                     her
                     :
                     And
                     to
                     suppose
                     her
                     to
                     have
                     a
                     share
                     now
                     in
                     the
                     Kingdom
                     of
                     Christ
                     in
                     Hea.
                     ven
                     ,
                     as
                     a
                     Copartner
                     with
                     him
                     ,
                     is
                     to
                     advance
                     a
                     Creature
                     to
                     Divine
                     Honour
                     ,
                     and
                     to
                     overthrow
                     the
                     true
                     Ground
                     of
                     Christs
                     Exaltation
                     to
                     his
                     Kingdom
                     in
                     Heaven
                     ,
                     which
                     was
                     ,
                     His
                     suffering
                     on
                     the
                     Cross
                     for
                     us
                     .
                  
                   
                     4.
                     
                     
                       And
                       no
                       man
                       knoweth
                       of
                       the
                       Sepulcher
                       of
                       Moses
                       unto
                       this
                       day
                       ,
                    
                     Deut.
                     34.
                     6.
                     
                     Why
                     should
                     God
                     
                     hide
                     the
                     Body
                     of
                     Moses
                     from
                     the
                     People
                     ,
                     if
                     he
                     allowed
                     
                       giving
                       Religious
                       Honour
                       and
                       Respect
                       to
                       Relicks
                       ?
                    
                     Why
                     should
                     
                       Hezekiah
                       break
                       in
                       Pieces
                       the
                       Brazen
                       Serpent
                       ,
                       because
                       the
                       Children
                       of
                       Israel
                       did
                       burn
                       Incense
                       to
                       it
                       ?
                    
                     2
                     Kings
                     18.
                     4.
                     
                     Especially
                     when
                     it
                     was
                     a
                     Type
                     or
                     Representation
                     of
                     Christ
                     himself
                     ,
                     and
                     God
                     had
                     wrought
                     many
                     Miracles
                     by
                     it
                     .
                  
                   
                     5.
                     
                     
                       Whom
                       the
                       Heaven
                       must
                       receive
                       until
                       the
                       times
                       of
                       the
                       Restitution
                       of
                       all
                       things
                       ,
                    
                     Acts
                     3.
                     21.
                     
                     And
                     therefore
                     in
                     the
                     Eucharist
                     we
                     adore
                     him
                     ,
                     as
                     
                       sitting
                       on
                       the
                       Right
                       Hand
                       of
                       God
                    
                     ;
                     but
                     we
                     dare
                     not
                     direct
                     our
                     Adoration
                     to
                     the
                     Consecrated
                     Host
                     ,
                     which
                     we
                     believe
                     to
                     be
                     the
                     Substance
                     of
                     Bread
                     and
                     Wine
                     ,
                     (
                     tho
                     consecrated
                     to
                     a
                     Divine
                     Mystery
                     )
                     ,
                     and
                     therefore
                     not
                     a
                     fit
                     Object
                     for
                     our
                     Adoration
                     .
                  
                   
                     6.
                     
                     
                       The
                       Bread
                       which
                       we
                       break
                       ,
                       is
                       it
                       not
                       the
                       Communion
                       of
                       the
                       Body
                       of
                       Christ
                       ,
                    
                     1
                     Cor.
                     10.
                     16.
                     
                     This
                     is
                     spoken
                     of
                     the
                     Bread
                     after
                     Consecration
                     ,
                     and
                     yet
                     the
                     Apostle
                     supposes
                     it
                     to
                     be
                     Bread
                     still
                     ,
                     and
                     the
                     
                       Communion
                       of
                       his
                       Body
                    
                     is
                     interpreted
                     by
                     the
                     next
                     Words
                     ,
                     
                       For
                       we
                       being
                       many
                       ,
                       are
                       one
                       Bread
                       ,
                       
                       and
                       one
                       Body
                       ;
                       for
                       we
                       are
                       all
                       Partakers
                       of
                       that
                       one
                       Bread
                       ,
                    
                     v.
                     17.
                     
                     Which
                     is
                     very
                     different
                     from
                     the
                     Bread
                     being
                     changed
                     into
                     the
                     very
                     Body
                     of
                     Christ
                     ;
                     which
                     is
                     an
                     Opinion
                     that
                     hath
                     no
                     Foundation
                     in
                     Scripture
                     ,
                     and
                     is
                     repugnant
                     to
                     the
                     common
                     Principles
                     of
                     Reason
                     ,
                     which
                     God
                     hath
                     given
                     us
                     ,
                     and
                     exposes
                     Christian
                     Religion
                     to
                     the
                     Reproach
                     and
                     Contempt
                     of
                     
                       Jews
                       ,
                       Turks
                       ,
                       and
                       Infidels
                       .
                    
                  
                   
                     7.
                     
                     
                       When
                       ye
                       shall
                       have
                       done
                       all
                       those
                       things
                       which
                       are
                       commanded
                       you
                       ,
                       say
                       ,
                       We
                       are
                       unprofitable
                       servants
                       ,
                       we
                       have
                       done
                       that
                       which
                       was
                       our
                       duty
                       to
                       do
                       ,
                    
                     St.
                     Luk.
                     17.
                     10.
                     
                     And
                     therefore
                     in
                     no
                     sense
                     can
                     our
                     best
                     Works
                     be
                     
                       truly
                       Meritorious
                       of
                       Eternal
                       Lise
                    
                     :
                     Which
                     consisting
                     in
                     the
                     enjoyment
                     of
                     God
                     ,
                     it
                     is
                     impossible
                     there
                     should
                     be
                     any
                     just
                     Proportion
                     ,
                     or
                     due
                     Commensuration
                     between
                     our
                     best
                     Actions
                     ,
                     and
                     such
                     a
                     Reward
                     .
                  
                   
                     8.
                     
                     
                       And
                       the
                       Son
                       said
                       unto
                       him
                       ,
                       Father
                       I
                       have
                       sinned
                       against
                       Heaven
                       ,
                       and
                       in
                       thy
                       sight
                       ,
                    
                     St.
                     Luke
                     15.
                     21.
                     
                  
                   
                     Where
                     Confession
                     to
                     God
                     is
                     required
                     because
                     the
                     Offence
                     is
                     against
                     him
                     ,
                     but
                     it
                     is
                     impossible
                     for
                     any
                     Man
                     upon
                     earth
                     to
                     
                     forgive
                     those
                     whom
                     God
                     doth
                     not
                     forgive
                     :
                     And
                     he
                     alone
                     can
                     appoint
                     the
                     necessary
                     Conditions
                     of
                     Pardon
                     ,
                     among
                     which
                     true
                     Contrition
                     and
                     Repentance
                     is
                     fully
                     declared
                     ;
                     but
                     
                       Confession
                       to
                       a
                       Priest
                    
                     ,
                     tho
                     it
                     may
                     be
                     useful
                     for
                     the
                     ease
                     of
                     the
                     Penitent
                     ,
                     is
                     no
                     where
                     in
                     Scripture
                     made
                     necessary
                     for
                     the
                     Forgiveness
                     of
                     Sin.
                     
                  
                   
                     9.
                     
                     
                       I
                       said
                       ,
                       I
                       will
                       consess
                       my
                       Transgressions
                       unto
                       the
                       Lord
                       ;
                       and
                       thou
                       forgavest
                       the
                       iniquity
                       of
                       my
                       sin
                       ,
                    
                     Psal.
                     32.
                     5.
                     
                  
                   
                     If
                     God
                     doth
                     fully
                     forgive
                     th●
                     Guilt
                     of
                     sin
                     ,
                     there
                     remains
                     n●
                     Obligation
                     to
                     punishment
                     ;
                     fo●
                     whereever
                     that
                     is
                     ,
                     the
                     guilt
                     remains
                     :
                     It
                     is
                     true
                     ,
                     God
                     may
                     no
                     sometimes
                     fully
                     pardon
                     ;
                     but
                     h●
                     may
                     reserve
                     some
                     temporal
                     p●
                     nishment
                     here
                     for
                     his
                     own
                     Ho●our
                     ,
                     or
                     the
                     Chastisement
                     of
                     penitent
                     Sinner
                     ;
                     But
                     then
                     wh●
                     have
                     any
                     men
                     to
                     do
                     ,
                     to
                     prete●
                     that
                     they
                     can
                     take
                     off
                     what
                     G●
                     thinks
                     fit
                     to
                     lay
                     on
                     ?
                     Can
                     any
                     Ind●gences
                     prevent
                     pain
                     or
                     Sickness
                     sudden
                     Death
                     ?
                     But
                     if
                     Indulgen●
                     be
                     understood
                     only
                     with
                     respe●
                     to
                     
                       Canonical
                       Penances
                    
                     ,
                     they
                     a●
                     a
                     most
                     notorious
                     and
                     inexcu●
                     ble
                     Corruption
                     of
                     the
                     Discipli●
                     of
                     the
                     Ancient
                     Church
                     .
                  
                   
                   
                     10.
                     
                     
                       For
                       if
                       when
                       we
                       were
                       Enemies
                       ,
                       we
                       were
                       reconciled
                       to
                       God
                       by
                       the
                       death
                       of
                       his
                       Son
                       ;
                       much
                       more
                       ,
                       being
                       reconciled
                       ,
                       we
                       shall
                       be
                       saved
                       by
                       his
                       Life
                       ,
                    
                     Rom.
                     5.
                     10.
                     
                     And
                     therefore
                     no
                     Satisfaction
                     to
                     the
                     Justice
                     of
                     God
                     is
                     now
                     required
                     from
                     us
                     ,
                     for
                     the
                     Expiation
                     of
                     any
                     remainder
                     of
                     Guilt
                     .
                     For
                     if
                     Christ's
                     Satisfaction
                     were
                     in
                     it self
                     sufficient
                     for
                     a
                     total
                     Remission
                     ,
                     and
                     was
                     so
                     accepted
                     by
                     God
                     ;
                     what
                     Account
                     then
                     remains
                     for
                     the
                     Sinner
                     to
                     discharge
                     ,
                     if
                     he
                     perform
                     the
                     Conditions
                     on
                     his
                     part
                     ?
                     But
                     we
                     do
                     not
                     take
                     away
                     hereby
                     the
                     Duties
                     of
                     
                       Mortification
                       ,
                       Prayer
                       ,
                       Fasting
                    
                     ,
                     and
                     Alms
                     ,
                     &c.
                     but
                     there
                     is
                     a
                     difference
                     to
                     be
                     made
                     between
                     the
                     Acts
                     of
                     
                       Christian
                       Duties
                    
                     ,
                     and
                     
                       Satisfaction
                       to
                       Divine
                       Justice
                    
                     for
                     the
                     Guilt
                     of
                     Sin
                     ,
                     either
                     in
                     whole
                     or
                     in
                     part
                     .
                     And
                     to
                     think
                     to
                     joyn
                     any
                     Satisfactions
                     of
                     ours
                     ,
                     together
                     with
                     Christs
                     ,
                     is
                     like
                     joyning
                     our
                     hand
                     with
                     Gods
                     in
                     Creating
                     or
                     Governing
                     the
                     World.
                     
                  
                   
                     11.
                     
                     
                       Let
                       the
                       Word
                       of
                       Christ
                       dwell
                       in
                       you
                       richly
                       in
                       all
                       Wisdom
                       ;
                       teaching
                       and
                       admonishing
                       one
                       another
                       ,
                    
                     &c.
                     Coloss.
                     3.
                     16.
                     
                  
                   
                   
                     How
                     could
                     that
                     
                       dwell
                       richly
                       in
                       them
                    
                     ,
                     which
                     was
                     not
                     to
                     be
                     communicated
                     to
                     them
                     ,
                     but
                     with
                     great
                     Caution
                     ?
                     How
                     could
                     
                       they
                       teach
                       and
                       admonish
                       one
                       another
                    
                     in
                     a
                     Language
                     not
                     understood
                     by
                     them
                     ?
                     The
                     Scriptures
                     of
                     the
                     
                       New
                       Testament
                    
                     were
                     very
                     early
                     perverted
                     ;
                     and
                     if
                     this
                     Reason
                     were
                     sufficient
                     to
                     keep
                     them
                     out
                     of
                     the
                     Hands
                     of
                     the
                     People
                     ,
                     certainly
                     they
                     would
                     never
                     have
                     been
                     published
                     for
                     common
                     use
                     ,
                     but
                     as
                     prudently
                     dispensed
                     then
                     ,
                     as
                     some
                     think
                     it
                     necessary
                     they
                     should
                     be
                     now
                     .
                     But
                     we
                     esteem
                     it
                     a
                     part
                     of
                     our
                     Duty
                     ,
                     not
                     to
                     think
                     our selves
                     wiser
                     than
                     Christ
                     or
                     his
                     Apostles
                     ,
                     nor
                     to
                     deprive
                     them
                     of
                     that
                     unvaluable
                     Treasure
                     which
                     our
                     Saviour
                     hath
                     left
                     to
                     their
                     use
                     .
                  
                   
                     12.
                     
                     
                       All
                       Scripture
                       is
                       given
                       by
                       Inspiration
                       of
                       God
                       ,
                    
                     2
                     Tim.
                     3.
                     16.
                     
                     
                       Holy
                       men
                       of
                       God
                       spake
                       as
                       they
                       were
                       moved
                       by
                       the
                       Holy-Ghost
                       ,
                    
                     2
                     Pet.
                     1.
                     21.
                     
                  
                   
                     Therefore
                     ,
                     where
                     there
                     is
                     no
                     Evidence
                     of
                     Divine
                     Inspiration
                     ,
                     those
                     Books
                     cannot
                     be
                     made
                     Canonical
                     .
                     But
                     the
                     Jewish
                     Church
                     ,
                     
                       To
                       whom
                       the
                       Oracles
                       of
                       God
                       were
                       committed
                       ,
                    
                     never
                     deliver'd
                     these
                     
                     Books
                     as
                     any
                     part
                     of
                     them
                     ,
                     being
                     Written
                     when
                     Inspiration
                     was
                     ceased
                     among
                     them
                     .
                     And
                     it
                     is
                     impossible
                     for
                     any
                     Church
                     in
                     the
                     World
                     to
                     make
                     that
                     to
                     be
                     divinely
                     inspired
                     ,
                     which
                     was
                     not
                     so
                     from
                     the
                     Beginning
                     .
                  
                   
                     13.
                     
                     
                       But
                       I
                       say
                       ,
                       Have
                       they
                       not
                       heard
                       ?
                       Yes
                       verily
                       :
                       their
                       sound
                       went
                       into
                       all
                       the
                       Earth
                       ,
                       and
                       their
                       Words
                       unto
                       the
                       ends
                       of
                       the
                       World.
                    
                     Rom.
                     10.
                     18.
                     
                  
                   
                     Therefore
                     the
                     Intention
                     of
                     God
                     was
                     ,
                     that
                     the
                     Gospel
                     should
                     be
                     understood
                     by
                     all
                     Mankind
                     ;
                     which
                     it
                     could
                     never
                     be
                     ,
                     unless
                     it
                     were
                     translated
                     into
                     their
                     several
                     Languages
                     .
                     But
                     still
                     the
                     difference
                     is
                     to
                     be
                     observed
                     ,
                     between
                     the
                     Originals
                     and
                     Translations
                     ;
                     and
                     no
                     Church
                     can
                     make
                     a
                     Translation
                     equal
                     to
                     the
                     Original
                     .
                     But
                     among
                     Translations
                     ,
                     those
                     deserve
                     the
                     greatest
                     esteem
                     which
                     are
                     done
                     with
                     the
                     greatest
                     Fidelity
                     and
                     Exactness
                     .
                     On
                     which
                     account
                     our
                     last
                     Translation
                     deserves
                     a
                     more
                     particular
                     Regard
                     by
                     us
                     ;
                     as
                     being
                     far
                     more
                     useful
                     to
                     our
                     People
                     ,
                     than
                     the
                     
                       Vulgar
                       Latin
                    
                     ,
                     or
                     any
                     Translation
                     made
                     only
                     from
                     it
                     .
                  
                   
                   
                     14.
                     
                     
                       Thy
                       Word
                       is
                       a
                       Lamp
                       unto
                       my
                       Feet
                       ,
                       and
                       a
                       Light
                       unto
                       my
                       Path
                       ,
                    
                     Psalm
                     119.
                     105.
                     
                  
                   
                     Which
                     it
                     could
                     never
                     be
                     ,
                     unless
                     it
                     were
                     sufficient
                     for
                     necessary
                     direction
                     in
                     our
                     way
                     to
                     Heaven
                     .
                     But
                     we
                     suppose
                     Persons
                     to
                     make
                     use
                     of
                     the
                     best
                     means
                     for
                     understanding
                     it
                     ,
                     and
                     to
                     be
                     duely
                     qualified
                     for
                     following
                     its
                     Directions
                     :
                     without
                     which
                     ,
                     the
                     best
                     Rule
                     in
                     the
                     World
                     can
                     never
                     attain
                     its
                     End.
                     And
                     if
                     the
                     Scripture
                     hath
                     all
                     the
                     due
                     Properties
                     of
                     a
                     Rule
                     of
                     Faith
                     ,
                     it
                     is
                     unconceivable
                     why
                     it
                     should
                     be
                     denied
                     to
                     be
                     so
                     ;
                     unless
                     men
                     find
                     they
                     cannot
                     justify
                     their
                     Doctrines
                     and
                     Practises
                     by
                     it
                     ,
                     and
                     therefore
                     are
                     forced
                     to
                     make
                     Tradition
                     equal
                     in
                     Authority
                     with
                     it
                     .
                  
                   
                     15.
                     
                     
                       Wo
                       unto
                       you
                       Lawyers
                       ,
                       for
                       ye
                       have
                       taken
                       away
                       the
                       Key
                       of
                       Knowledge
                       ;
                       ye
                       entred
                       not
                       in
                       your selves
                       ,
                       and
                       them
                       that
                       were
                       entering
                       in
                       ,
                       ye
                       hindred
                       .
                       S.
                    
                     Luke
                     11.
                     52.
                     
                  
                   
                     From
                     whence
                     it
                     follows
                     ,
                     that
                     the
                     present
                     Guides
                     of
                     the
                     Church
                     may
                     be
                     so
                     far
                     from
                     giving
                     the
                     true
                     Sense
                     of
                     Scripture
                     ,
                     that
                     they
                     may
                     be
                     the
                     chief
                     Means
                     to
                     hinder
                     Men
                     from
                     right
                     understanding
                     
                     it
                     .
                     Which
                     argument
                     is
                     of
                     greater
                     force
                     ,
                     because
                     those
                     who
                     plead
                     for
                     the
                     Infallibility
                     of
                     the
                     Guides
                     of
                     the
                     present
                     Church
                     ,
                     do
                     urge
                     the
                     Promises
                     made
                     to
                     the
                     Jewish
                     Church
                     at
                     that
                     time
                     ;
                     as
                     our
                     Author
                     doth
                     from
                     those
                     
                       who
                       sat
                       in
                       the
                       Chair
                       of
                    
                     Moses
                     ,
                     
                       and
                       from
                    
                     Caiaphas
                     
                       his
                       Prophesying
                    
                     .
                  
                   
                     16.
                     
                     
                       We
                       have
                       also
                       a
                       more
                       sure
                       Word
                       of
                       Prophesie
                       ;
                       whereunto
                       ye
                       do
                       well
                       that
                       ye
                       take
                       heed
                       ,
                    
                     2
                     Pet.
                     1.
                     19.
                     
                  
                   
                     And
                     yet
                     here
                     the
                     Apostle
                     speaks
                     of
                     something
                     delivered
                     by
                     the
                     Testimony
                     of
                     those
                     who
                     were
                     with
                     Christ
                     in
                     the
                     holy
                     Mount.
                     From
                     whence
                     we
                     infer
                     ,
                     that
                     it
                     was
                     not
                     the
                     Design
                     of
                     Christ
                     to
                     leave
                     us
                     to
                     any
                     
                       Vocal
                       Testimony
                    
                     ,
                     but
                     to
                     refer
                     us
                     to
                     the
                     
                       Written
                       Word
                    
                     ,
                     as
                     the
                     most
                     certain
                     Foundation
                     of
                     Faith.
                     And
                     it
                     is
                     not
                     any
                     persons
                     assuming
                     the
                     Title
                     of
                     the
                     Catholick
                     Church
                     to
                     themselves
                     ,
                     can
                     give
                     them
                     Authority
                     to
                     impose
                     any
                     Tradition●
                     on
                     the
                     Faith
                     of
                     Christians
                     ;
                     or
                     require
                     them
                     to
                     be
                     believed
                     equally
                     with
                     the
                     Written
                     ,
                     Word
                     .
                     For
                     before
                     any
                     Traditions
                     can
                     be
                     assented
                     to
                     with
                     Divine
                     Faith
                     ,
                     the
                     Churches
                     Authority
                     
                     must
                     be
                     proved
                     to
                     be
                     Divine
                     and
                     Infallible
                     ,
                     either
                     by
                     a
                     written
                     or
                     unwritten
                     Word
                     ;
                     but
                     it
                     can
                     be
                     done
                     by
                     neither
                     ,
                     without
                     overthrowing
                     the
                     Necessity
                     of
                     such
                     an
                     Infallibility
                     in
                     order
                     to
                     Divine
                     Faith
                     ;
                     because
                     the
                     Testimony
                     on
                     which
                     the
                     Churches
                     Infallibility
                     is
                     proved
                     ,
                     must
                     be
                     received
                     only
                     in
                     a
                     way
                     of
                     Credibility
                     .
                  
                   
                     17.
                     
                     
                       Also
                       of
                       your
                       own
                       selves
                       shall
                       Men
                       arise
                       ,
                       speaking
                       perverse
                       things
                       to
                       draw
                       away
                       Disciples
                       after
                       them
                       ,
                    
                     Act.
                     20.
                     30.
                     
                  
                   
                     Which
                     being
                     spoken
                     of
                     the
                     Guides
                     of
                     the
                     
                       Christian
                       Church
                    
                     ,
                     without
                     limitation
                     of
                     Number
                     ,
                     a
                     possibility
                     of
                     Error
                     is
                     implied
                     in
                     any
                     Assembly
                     of
                     them
                     ;
                     unless
                     there
                     were
                     some
                     other
                     Promises
                     which
                     did
                     assure
                     us
                     ,
                     That
                     in
                     all
                     great
                     Assemblies
                     the
                     Spirit
                     of
                     God
                     shall
                     always
                     go
                     with
                     the
                     Casting
                     Voice
                     ,
                     or
                     the
                     greater
                     Number
                     .
                  
                   
                     18.
                     
                     
                       And
                       he
                       gave
                       some
                       Apostles
                       ,
                       and
                       some
                       Prophets
                       ,
                       and
                       some
                       Evangelists
                       ,
                       and
                       some
                       Pastors
                       and
                       Teachers
                       —
                       for
                       the
                       edisying
                       of
                       the
                       Body
                       of
                       Christ
                       —
                       till
                       we
                       all
                       come
                       in
                       the
                       Unity
                       of
                       the
                       Faith
                       ,
                    
                     &c.
                     Ephes.
                     4.
                     13
                     ,
                     14
                     ,
                     15.
                     
                  
                   
                   
                     Now
                     here
                     being
                     an
                     account
                     given
                     of
                     the
                     Officers
                     Christ
                     appointed
                     in
                     his
                     Church
                     ,
                     in
                     order
                     to
                     the
                     Unity
                     and
                     Edification
                     of
                     it
                     ,
                     it
                     had
                     been
                     unfaithfulness
                     in
                     the
                     Apostle
                     to
                     have
                     left
                     out
                     the
                     Head
                     of
                     it
                     ,
                     in
                     Case
                     Christ
                     had
                     appointed
                     any
                     .
                     Because
                     this
                     were
                     of
                     more
                     consequence
                     than
                     all
                     the
                     rest
                     ;
                     being
                     declared
                     necessary
                     to
                     Salvation
                     to
                     be
                     in
                     subjection
                     to
                     him
                     .
                     But
                     neither
                     this
                     Apostle
                     ,
                     nor
                     S.
                     Peter
                     himself
                     ,
                     give
                     the
                     least
                     intimation
                     of
                     it
                     .
                     Which
                     it
                     is
                     impossible
                     to
                     conceive
                     should
                     have
                     been
                     left
                     out
                     in
                     the
                     Apostolical
                     Writings
                     upon
                     so
                     many
                     Occasions
                     of
                     mentioning
                     it
                     ,
                     if
                     ever
                     Christ
                     had
                     instituted
                     a
                     Headship
                     in
                     the
                     Church
                     ,
                     and
                     given
                     it
                     to
                     S.
                     Peter
                     and
                     his
                     Successors
                     in
                     the
                     See
                     of
                     Rome
                     .
                  
                   
                     19.
                     
                     
                       For
                       as
                       often
                       as
                       ye
                       eat
                       this
                       Bread
                       ,
                       and
                       drink
                       this
                       Cup
                       ,
                       ye
                       do
                       shew
                       the
                       Lord's
                       death
                       till
                       he
                       come
                       ,
                    
                     1
                     Cor.
                     15.
                     26.
                     
                  
                   
                     The
                     Apostle
                     speaking
                     to
                     all
                     Communicants
                     ,
                     plainly
                     shews
                     ,
                     that
                     the
                     Institution
                     of
                     Christ
                     was
                     ,
                     That
                     all
                     should
                     partake
                     of
                     both
                     Kinds
                     ,
                     and
                     so
                     to
                     continue
                     to
                     do
                     as
                     long
                     as
                     this
                     Sacrament
                     was
                     to
                     shew
                     forth
                     the
                     Death
                     of
                     
                     Christ
                     ,
                     viz.
                     till
                     his
                     Second
                     coming
                     .
                     And
                     there
                     is
                     no
                     colour
                     for
                     asserting
                     the
                     Christian
                     Church
                     ever
                     looked
                     on
                     observing
                     Christs
                     Institution
                     in
                     this
                     matter
                     as
                     an
                     indifferent
                     thing
                     ;
                     no
                     not
                     for
                     a
                     thousand
                     years
                     after
                     Christ.
                     Altho
                     the
                     Practise
                     and
                     the
                     Obligation
                     are
                     two
                     things
                     ,
                     yet
                     when
                     the
                     Practise
                     was
                     so
                     agreeable
                     to
                     the
                     Institution
                     ,
                     and
                     continued
                     so
                     long
                     in
                     the
                     Church
                     ;
                     it
                     is
                     hardly
                     possible
                     for
                     us
                     to
                     prove
                     the
                     sense
                     of
                     the
                     Obligation
                     ,
                     by
                     a
                     better
                     way
                     ,
                     than
                     by
                     the
                     continuance
                     of
                     the
                     Practise
                     .
                     And
                     if
                     some
                     Traditions
                     must
                     be
                     thought
                     binding
                     ,
                     and
                     far
                     from
                     being
                     indifferent
                     ,
                     which
                     want
                     all
                     that
                     Evidence
                     which
                     this
                     Practise
                     carries
                     along
                     with
                     it
                     ,
                     How
                     unreasonable
                     is
                     it
                     in
                     this
                     Case
                     to
                     allow
                     the
                     Practise
                     ,
                     and
                     to
                     deny
                     the
                     Obligation
                     ?
                  
                   
                     20.
                     
                     
                       And
                       whom
                       he
                       justified
                       ,
                       them
                       he
                       also
                       glorified
                       ,
                    
                     Rom.
                     8.
                     30.
                     
                  
                   
                     But
                     whom
                     God
                     justifies
                     ,
                     they
                     have
                     the
                     Remission
                     of
                     their
                     Sins
                     as
                     to
                     Eternal
                     Punishment
                     .
                     And
                     if
                     those
                     who
                     are
                     thus
                     justified
                     ,
                     must
                     be
                     glorified
                     ,
                     what
                     place
                     is
                     there
                     for
                     Purgatory
                     ?
                     For
                     there
                     is
                     not
                     the
                     least
                     intimation
                     of
                     any
                     
                     other
                     state
                     of
                     Punishment
                     that
                     any
                     who
                     are
                     justified
                     must
                     pass
                     through
                     before
                     they
                     are
                     admitted
                     to
                     Glory
                     .
                     We
                     grant
                     they
                     may
                     ,
                     notwithstanding
                     ,
                     pass
                     through
                     many
                     intermediate
                     trials
                     in
                     this
                     World
                     ;
                     but
                     we
                     say
                     ,
                     where
                     there
                     is
                     Justification
                     ,
                     there
                     is
                     
                       no
                       Condemnation
                    
                     ;
                     but
                     where
                     any
                     part
                     of
                     Guilt
                     remains
                     unremitted
                     ,
                     there
                     is
                     a
                     condemnation
                     remaining
                     so
                     far
                     as
                     the
                     punishment
                     extends
                     .
                     And
                     so
                     this
                     distinction
                     as
                     to
                     Eternal
                     and
                     Temporal
                     Pains
                     ,
                     as
                     it
                     is
                     made
                     the
                     Foundation
                     of
                     Purgatory
                     ,
                     is
                     wholly
                     groundless
                     ;
                     and
                     therefore
                     the
                     Doctrine
                     built
                     upon
                     it
                     can
                     have
                     no
                     Foundation
                     in
                     Scripture
                     or
                     Reason
                     .
                  
                   
                     21.
                     
                     
                       I
                       will
                       pray
                       with
                       the
                       Spirit
                       ,
                       and
                       I
                       will
                       pray
                       with
                       the
                       understanding
                       also
                       ,
                    
                     1
                     Cor.
                     14.
                     15.
                     
                  
                   
                     What
                     need
                     
                       this
                       Praying
                       with
                       the
                       Understanding
                    
                     ,
                     if
                     there
                     were
                     no
                     necessity
                     of
                     attending
                     to
                     the
                     Sense
                     of
                     Prayers
                     ?
                     For
                     then
                     
                       praying
                       with
                       the
                       Spirit
                    
                     were
                     all
                     that
                     was
                     required
                     :
                     For
                     that
                     supposes
                     
                       an
                       attention
                       of
                       the
                       Mind
                       upon
                       God.
                    
                     And
                     I
                     can
                     hardly
                     believe
                     any
                     Man
                     that
                     thinks
                     with
                     understanding
                     ,
                     can
                     justify
                     praying
                     
                     without
                     it
                     :
                     Especially
                     when
                     there
                     are
                     Exhortations
                     and
                     Invitations
                     to
                     the
                     People
                     to
                     joyn
                     in
                     those
                     Prayers
                     ,
                     as
                     it
                     is
                     plain
                     there
                     are
                     in
                     the
                     Roman
                     Offices
                     .
                  
                   
                     22.
                     
                     
                       Then
                       Peter
                       opened
                       his
                       mouth
                       ,
                       and
                       said
                       ,
                       Of
                       a
                       truth
                       I
                       perceive
                       that
                       God
                       is
                       no
                       respecter
                       of
                       Persons
                       ;
                       but
                       in
                       every
                       Nation
                       ,
                       he
                       that
                       feareth
                       God
                       ,
                       and
                       worketh
                       Righteousness
                       ,
                       is
                       accepted
                       with
                       him
                       ,
                    
                     Acts
                     10.
                     34
                     ,
                     35.
                     
                  
                   
                     Whereby
                     we
                     perceive
                     ,
                     that
                     God
                     doth
                     not
                     limit
                     the
                     possibility
                     of
                     Salvation
                     under
                     the
                     Gospel
                     to
                     Communion
                     with
                     the
                     See
                     of
                     Rome
                     ;
                     for
                     if
                     
                       S.
                       Peter
                    
                     may
                     be
                     believed
                     ,
                     the
                     capacity
                     of
                     Salvation
                     depends
                     upon
                     Mens
                     
                       fearing
                       God
                       and
                       working
                       Righteousness
                    
                     and
                     it
                     is
                     horrible
                     uncharritablebleness
                     to
                     exclude
                     those
                     from
                     a
                     possibility
                     of
                     Salvation
                     ,
                     whom
                     God
                     doth
                     not
                     exclude
                     from
                     it
                     .
                  
                   
                     23.
                     
                     
                       That
                       ye
                       should
                       earnestly
                       contend
                       for
                       the
                       Faith
                       which
                       was
                       once
                       delivered
                       to
                       the
                       Saints
                       ,
                    
                     Jude
                     v.
                     3.
                     
                  
                   
                     Therefore
                     all
                     necessary
                     Doctrines
                     of
                     Faith
                     were
                     at
                     first
                     delivered
                     ;
                     and
                     whatever
                     Articles
                     cannot
                     be
                     proved
                     to
                     have
                     been
                     delivered
                     by
                     the
                     Apostles
                     ,
                     can
                     never
                     be
                     made
                     necessary
                     to
                     be
                     
                     believed
                     in
                     order
                     to
                     Salvation
                     .
                     VVhich
                     overthrows
                     the
                     additional
                     Creed
                     of
                     Pius
                     IV.
                     after
                     the
                     Council
                     of
                     Trent
                     ;
                     and
                     puts
                     them
                     upon
                     the
                     necessity
                     of
                     proving
                     the
                     Universal
                     Tradition
                     of
                     those
                     Doctrines
                     from
                     the
                     Apostostolical
                     Times
                     :
                     And
                     when
                     they
                     do
                     that
                     ,
                     we
                     may
                     think
                     better
                     of
                     them
                     than
                     at
                     present
                     we
                     do
                     ;
                     for
                     as
                     yet
                     we
                     can
                     see
                     neither
                     Scripture
                     ,
                     nor
                     Reason
                     ,
                     nor
                     Antiquity
                     for
                     them
                     .
                  
                
              
            
          
        
         
           THUS
           I
           have
           Represented
           that
           kind
           of
           Popery
           which
           our
           Author
           ,
           (
           who
           complains
           so
           much
           of
           Misrepresenting
           )
           allows
           ;
           and
           I
           have
           in
           short
           ,
           set
           down
           how
           little
           ground
           we
           have
           to
           be
           fond
           of
           it
           ;
           nay
           ,
           to
           speak
           more
           plainly
           ,
           it
           is
           that
           we
           can
           never
           yield
           to
           ,
           without
           betraying
           the
           Truth
           ,
           renouncing
           our
           Senses
           and
           Reason
           ,
           wounding
           our
           Consciences
           ,
           dishonouring
           God
           and
           his
           Holy
           Word
           and
           Sacraments
           ,
           perverting
           the
           Doctrine
           of
           the
           Gospel
           as
           to
           Christs
           Satisfaction
           ,
           Intercession
           and
           Remission
           of
           Sins
           ;
           depriving
           the
           People
           of
           the
           Means
           of
           Salvation
           which
           God
           himself
           hath
           appointed
           ,
           and
           the
           Primitive
           Church
           observed
           ,
           and
           damning
           those
           for
           whom
           Christ
           died
           .
        
         
           We
           do
           now
           in
           the
           sincerity
           of
           our
           Hearts
           ,
           appeal
           to
           God
           and
           the
           World
           ,
           That
           we
           have
           no
           design
           to
           Misrepresent
           them
           ,
           or
           to
           make
           their
           Doctrines
           and
           Practises
           appear
           worse
           than
           they
           are
           :
           But
           take
           them
           with
           all
           the
           Advantages
           even
           this
           Author
           hath
           set
           them
           out
           with
           ,
           we
           dare
           appeal
           to
           the
           Judgments
           and
           Consciences
           of
           any
           impartial
           men
           ,
           whether
           (
           the
           Scripture
           being
           allowed
           on
           both
           sides
           )
           our
           Doctrines
           be
           not
           far
           more
           agreeable
           thereto
           than
           the
           
             new
             Articles
          
           of
           Trent
           ,
           which
           are
           the
           very
           Life
           and
           Soul
           of
           Popery
           ?
           Whother
           our
           Worship
           of
           God
           be
           not
           more
           suitable
           to
           the
           Divine
           
           Nature
           and
           Perfections
           ,
           and
           the
           Manifestations
           of
           his
           Will
           ,
           than
           the
           
             Worship
             of
             Images
          
           ,
           and
           
             Invocation
             of
             Fellow-Creatures
          
           ?
           Whether
           the
           plain
           Doctrine
           of
           the
           necessity
           of
           Repentance
           and
           sincere
           Obedience
           to
           the
           Commands
           of
           Christ
           ,
           do
           not
           tend
           more
           to
           promote
           Holiness
           in
           the
           VVorld
           ,
           than
           
             the
             Sacrament
             of
             Penance
          
           ,
           as
           it
           is
           delivered
           and
           allowed
           to
           be
           practised
           in
           the
           Church
           of
           Rome
           ,
           i.
           e.
           with
           the
           easiness
           and
           efficacy
           of
           Absolution
           ,
           and
           getting
           off
           the
           remainders
           by
           
             Indulgences
             ,
             Satisfactions
          
           of
           others
           ,
           and
           
             Prayers
             for
             the
             dead
          
           ?
           VVhether
           it
           be
           not
           more
           according
           to
           the
           Institution
           of
           Christ
           to
           have
           
             the
             Communion
             in
             both
             Kinds
          
           ,
           and
           to
           have
           
             Prayers
             and
             the
             Scriptures
             in
             a
             Language
             which
             the
             People
             understand
             ?
          
           And
           lastly
           ,
           whether
           there
           be
           not
           more
           of
           
             Christian
             charity
          
           in
           believing
           and
           hoping
           the
           best
           of
           those
           vast
           bodies
           of
           Christians
           ,
           who
           live
           out
           of
           the
           Communion
           of
           the
           Church
           of
           Rome
           ,
           in
           the
           
             Eastern
             ,
             Southern
             ,
             Western
          
           ,
           and
           Northern
           Parts
           ,
           than
           to
           pronounce
           them
           all
           uncapable
           of
           Salvation
           on
           that
           Account
           ?
           And
           therefore
           out
           of
           regard
           to
           God
           and
           the
           Holy
           Religion
           of
           our
           Blessed
           Saviour
           ;
           out
           of
           regard
           to
           the
           Salvation
           of
           our
           own
           and
           others
           Souls
           ,
           we
           cannot
           but
           very
           much
           prefer
           the
           Communion
           of
           our
           own
           Church
           ,
           before
           that
           of
           the
           Church
           of
           Rome
           .
        
         
           But
           before
           I
           conclude
           all
           ,
           I
           must
           take
           some
           notice
           of
           his
           Anathema's
           :
           And
           here
           I
           am
           as
           much
           unsatisfied
           ,
           as
           in
           any
           other
           part
           of
           his
           Book
           ,
           and
           that
           for
           these
           Reasons
           ,
        
         
           1.
           
           Because
           he
           hath
           no
           manner
           of
           Authority
           to
           make
           them
           ,
           suppose
           they
           were
           meant
           never
           so
           sincerely
           :
           And
           if
           we
           should
           ever
           object
           them
           to
           any
           others
           of
           that
           Church
           ,
           they
           would
           presently
           say
           ,
           
             What
             had
             he
             to
             do
             to
             make
          
           Anathema's
           ?
           
             It
             belongs
             only
             to
             the
             Church
             and
             the
             General
             Councils
             to
             pronounce
             Anethema's
             ,
             and
             not
             to
             any
             private
             Person
             whatsoever
             .
          
           So
           that
           if
           he
           would
           have
           published
           
           Anathema's
           with
           Authority
           ,
           he
           ought
           to
           have
           printed
           those
           of
           the
           Council
           of
           
             Trent
             ;
             viz.
          
           such
           as
           these
           ,
           
             
               Cursed
               is
               he
               that
               doth
               not
               allow
               the
               Worship
               of
               Images
               .
            
             
               Cursed
               is
               he
               that
               saith
               Saints
               are
               not
               to
               be
               invocated
               .
            
             
               Cursed
               is
               he
               that
               dotb
               not
               believe
               Transubstantiation
               ,
               Purgatory
               ,
               &c.
               
            
          
        
         
           2.
           
           Because
           he
           leaves
           out
           an
           Anathema
           in
           a
           very
           material
           point
           ,
           
           
             viz.
             As
             to
             the
             Deposing
             Doctrine
             .
          
           We
           do
           freely
           ,
           and
           from
           our
           Hearts
           Anathematize
           all
           such
           Doctrines
           as
           tend
           to
           dissolve
           the
           Bonds
           of
           Allegiance
           to
           our
           Soveraign
           ,
           on
           any
           pretence
           whatsoever
           .
           Why
           was
           this
           past
           over
           by
           him
           ,
           without
           any
           kind
           of
           Anathema
           ?
           Since
           he
           seems
           to
           approve
           the
           
             Oxford
             Censures
          
           ,
           p.
           48.
           
           Why
           did
           he
           not
           here
           show
           his
           zeal
           against
           all
           such
           dangerous
           Doctrines
           ?
           
             If
             the
             Deposing
             Doctrine
          
           be
           falsly
           charged
           upon
           their
           Church
           ,
           let
           us
           but
           once
           see
           it
           Anathematized
           by
           publick
           Authority
           of
           their
           Church
           ,
           and
           we
           have
           done
           :
           But
           in
           stead
           thereof
           ,
           we
           find
           in
           a
           Book
           very
           lately
           published
           with
           great
           approbations
           ,
           by
           a
           present
           Professor
           at
           
             Lovain
             Fr.
             D'
             Enghien
          
           ,
           all
           the
           Censures
           on
           the
           other
           side
           censured
           and
           despised
           ,
           and
           the
           holding
           the
           Negative
           as
           to
           
             the
             Deposing
             Doctrine
          
           ,
           is
           declared
           by
           him
           to
           be
           
             Heresie
             ,
             or
             next
          
           
           
             to
             Heresie
          
           :
           The
           Censure
           of
           the
           Sorbon
           against
           Sanctarellus
           .
           he
           saith
           ,
           
             was
             only
             done
             by
             a
             Faction
             ;
             and
             that
             of
             Sixty
             Eight
             Doctors
             there
             were
             but
             Eighteen
             Present
             ;
             and
             the
             late
             Censure
             of
             the
          
           Sorbon
           ,
           he
           saith
           ,
           
             was
             condemned
             by
          
           
           
             the
             Inquisition
             at
             Toledo
          
           ,
           Jan.
           10.
           1683.
           
             as
             erroneous
             and
             Schismatical
          
           ;
           and
           so
           by
           the
           Clergy
           of
           Hungary
           ,
           Oct.
           24.
           1682.
           
        
         
           VVe
           do
           not
           question
           but
           there
           are
           Divines
           that
           oppose
           it
           ;
           but
           we
           fear
           there
           are
           too
           many
           who
           do
           not
           ;
           and
           we
           find
           they
           boast
           of
           their
           own
           numbers
           ,
           and
           despise
           the
           rest
           as
           an
           inconsiderable
           Party
           :
           This
           we
           do
           not
           Misrepresent
           them
           in
           ,
           for
           their
           most
           approved
           Books
           do
           shew
           it
           .
        
         
           However
           ,
           we
           do
           not
           question
           ,
           but
           there
           are
           several
           Worthy
           and
           Loyal
           Gentlemen
           of
           that
           Religion
           ,
           of
           
             different
             Principles
             and
             Practises
          
           :
           And
           it
           is
           pity
           such
           be
           not
           distinguished
           from
           those
           who
           will
           not
           renounce
           a
           Doctrine
           so
           dangerous
           in
           the
           Consequences
           of
           it
           .
        
         
           3.
           
           Because
           the
           
           Anathema's
           he
           hath
           set
           down
           ,
           are
           not
           Penned
           so
           plainly
           and
           clearly
           ,
           as
           to
           give
           any
           real
           Satisfaction
           ;
           but
           with
           so
           much
           Art
           and
           Sophistry
           ,
           as
           if
           they
           were
           intended
           to
           beguile
           weak
           and
           unwary
           Readers
           ,
           who
           see
           not
           into
           the
           depth
           of
           these
           things
           ,
           and
           therefore
           may
           think
           he
           hath
           done
           great
           matters
           in
           his
           Anathema's
           ,
           when
           if
           they
           be
           strictly
           examined
           ,
           they
           come
           to
           little
           or
           nothing
           ;
           as
        
         
           1.
           
           
             Cursed
             is
             he
             that
             commits
             Idolatry
             .
          
           An
           unwary
           Reader
           would
           think
           herein
           he
           disowned
           all
           that
           he
           accuses
           of
           Idolatry
           ;
           but
           he
           
           doth
           not
           curse
           any
           thing
           as
           Idolatry
           ,
           but
           what
           himself
           thinks
           to
           be
           so
           .
           So
           again
           ,
           
             Cursed
             is
             he
          
           (
           not
           that
           gives
           Divine
           Worship
           to
           Images
           ,
           but
           )
           
             that
             prays
             to
             Images
             ,
             or
             Relicks
             as
             Gods
             ,
             or
             Worships
             them
             for
             Gods.
          
           So
           that
           if
           he
           doth
           not
           take
           the
           Images
           themselves
           for
           Gods
           ,
           he
           is
           safe
           enough
           from
           his
           own
           Anathema
           .
        
         
           2.
           
           
             Cursed
             is
             every
             goddess
             worshipper
             ,
             i.
             e.
          
           That
           believes
           the
           Blessed
           Virgin
           not
           to
           be
           a
           Creature
           .
           And
           so
           they
           escape
           all
           the
           force
           of
           this
           
             Anathema
             .
             Cursed
             is
             he
             that
             Honours
             her
             ,
             or
             puts
             his
             trust
             in
             her
             more
             than
             in
             God.
          
           So
           that
           if
           they
           Honour
           her
           and
           trust
           in
           her
           but
           just
           as
           much
           as
           in
           God
           ,
           they
           are
           safe
           enough
           ;
           
             Or
             that
             believes
             her
             to
             be
             above
             her
             Son
             :
          
           But
           no
           Anathema
           to
           such
           as
           suppose
           her
           to
           be
           equal
           to
           him
           .
        
         
           3.
           
           
             Cursed
             is
             he
             that
             believes
             the
             Saints
             in
             Heaven
             to
             be
             his
             Redeemer
             ,
             that
             prays
             to
             them
             as
             such
             .
          
           VVhat
           if
           men
           pray
           to
           them
           as
           their
           
             Spiritual
             Guardians
             and
             Protectors
          
           ?
           Is
           not
           this
           giving
           Gods
           Honour
           to
           them
           ?
           Doth
           this
           deserve
           no
           Anathema
           ?
        
         
           4.
           
           
             Cursed
             is
             he
             that
             worships
             any
             breaden
             God
             ,
             or
             makes
             God
             of
             the
             empty
             Elements
             of
             Bread
             and
             Wine
             :
             viz.
          
           That
           supposes
           them
           to
           be
           
             nothing
             but
             Bread
             and
             Wine
          
           ,
           and
           yet
           supposes
           them
           to
           be
           Gods
           too
           .
           Doth
           not
           this
           look
           like
           nonsense
           :
           And
           yet
           I
           am
           afraid
           our
           Author
           would
           think
           it
           a
           severe
           Anathema
           in
           this
           matter
           ,
           to
           say
           ,
           
             Cursed
             is
             he
             who
             believes
             Nonsense
             and
             Contradictions
             .
          
        
         
           It
           will
           be
           needless
           to
           set
           down
           more
           ,
           since
           I
           have
           endeavoured
           by
           clear
           stating
           the
           several
           Controversies
           to
           prevent
           the
           Readers
           being
           ●mposed
           upon
           by
           deceitful
           Anathema's
           .
           And
           yet
           after
           all
           he
           saith
           ,
           〈◊〉
           
             Cursed
             are
             we
             ,
             if
             in
             answering
             and
             saying
          
           Amen
           
             to
             any
             of
             these
             C●rses
             ,
             we
             use
             any
             Equivocations
             or
             Mental
             Reservation
             ,
             or
             do
             not
             assent
             to
             them
             in
             the
             common
             and
             obvions
             use
             of
             the
             Words
             .
          
        
         
           But
           there
           may
           be
           no
           Equivocation
           in
           the
           very
           VVords
           ,
           and
           yet
           there
           may
           be
           a
           great
           one
           in
           the
           intention
           and
           design
           of
           them
           :
           There
           may
           be
           none
           in
           saying
           Amen
           to
           the
           Curses
           so
           worded
           ;
           but
           if
           he
           would
           have
           prevented
           all
           susp●cion
           of
           Equivocation
           ,
           he
           ought
           to
           have
           put
           it
           thus
           ,
        
         
           
             Cursed
             are
             we
             if
             we
             have
             not
             fairly
             and
             ingenuously
             expressed
             the
             whole
             Meaning
             of
             our
             Church
             as
             to
             the
             Points
             condemned
             in
             these
             Anathema's
             ;
             or
             if
             we
             have
             by
             them
             designed
             to
             deceive
             the
             People
             :
          
           And
           ●●e●
           I
           doubt
           he
           would
           not
           so
           readily
           have
           said
        
         
           Amen
           .
        
      
    
     
       
         
         
           THE
           CONTENTS
           .
        
         
           
             AN
             Answer
             to
             his
             Introduction
             .
             
               Page
               1.
            
             
          
           
             1.
             
             Of
             Praying
             to
             Images
             .
             
               p.
               16.
            
             
          
           
             2.
             
             Of
             Worshiping
             Saints
             .
             
               p.
               25.
            
             
          
           
             3.
             
             Of
             Addressing
             more
             Supplications
             to
             the
             Virgin
             Mary
             than
             to
             Christ.
             
               p.
               34.
            
             
          
           
             4.
             
             Of
             Paying
             Divine
             Worship
             to
             Relicks
             .
             
               p.
               40.
            
             
          
           
             5.
             
             Of
             Adoration
             of
             the
             Host.
             
               p.
               43.
            
             
          
           
             6.
             
             Of
             Transubstantiation
             .
             
               p.
               46.
            
             
          
           
             7.
             
             Of
             Merits
             and
             good
             Works
             .
             
               p.
               55.
            
             
          
           
             8.
             
             Of
             Confession
             .
             
               p.
               60.
            
             
          
           
             9.
             
             Of
             Indulgencies
             .
             
               p.
               63.
            
             
          
           
             10.
             
             Of
             Satisfaction
             .
             
               p.
               66.
            
             
          
           
             11.
             
             Of
             Reading
             the
             Holy
             Scriptures
             .
             
               p.
               68.
            
             
          
           
             12.
             
             Of
             Apocryphal
             Books
             
               p.
               82.
            
             
          
           
             13.
             
             Of
             the
             Vulgar
             Edition
             of
             the
             Bible
             .
             
               p.
               84.
            
             
          
           
             14.
             
             Of
             the
             Scripture
             as
             a
             Rule
             of
             Faith.
             
               p.
               86.
            
             
          
           
             15.
             
             Of
             the
             Interpretation
             of
             Scripture
             .
             
               p.
               87.
            
             
          
           
             16.
             
             Of
             Tradition
             .
             
               p.
               89.
            
             
          
           
             17.
             
             Of
             Councils
             .
             
               p.
               90.
            
             
          
           
             18.
             
             Of
             Infallibility
             in
             the
             Church
             .
             
               p.
               91.
            
             
          
           
             19.
             
             Of
             the
             Pope
             .
             
               p.
               94.
            
             
          
           
             20.
             
             Of
             Dispensations
             .
             
               p.
               97.
            
             
          
           
             21.
             
             Of
             the
             Deposing
             Power
             .
             
               p.
               101.
            
             
          
           
             22.
             
             Of
             Communion
             in
             one
             Kind
             .
             
               p.
               107.
            
             
          
           
             23.
             
             Of
             the
             Mass.
             
               p.
               108.
            
             
          
           
             24.
             
             Of
             Purgatory
             .
             
               p.
               113.
            
             
          
           
             25.
             
             Of
             Praying
             in
             an
             Unknown
             Tongue
             .
             
               p.
               119.
            
             
          
           
             26.
             
             Of
             the
             Second
             Commandment
             .
             
               p.
               123
            
          
           
             
             27.
             
             Of
             Mental
             Reservations
             .
             
               p.
               124.
            
             
          
           
             28.
             
             Of
             a
             Deathbed
             Repentance
             .
             
               p.
               126.
            
             
          
           
             29.
             
             Of
             Fasting
             .
             
               p.
               127.
            
             
          
           
             30.
             
             Of
             Schisms
             and
             Divisions
             in
             the
             Church
             .
             
               p.
               129.
            
             
          
           
             31.
             
             Of
             Friers
             and
             Nuns
             .
             
               p.
               131.
            
             
          
           
             32.
             
             Of
             Wicked
             Principles
             and
             Practises
             .
             
               p.
               132.
            
             
          
           
             33.
             
             Of
             Miracles
             .
             
               p.
               134.
            
             
          
           
             34.
             
             Of
             Holy
             Water
             .
             
               p.
               136.
            
             
          
           
             35.
             
             Of
             Breeding
             up
             People
             in
             Ignorance
             .
             
               p.
               138.
            
             
          
           
             36.
             
             Of
             the
             Uncharitableness
             of
             the
             Papists
             .
             
               p.
               139.
            
             
          
           
             37.
             
             Of
             Ceremonies
             and
             O●dinances
             .
             
               p.
               141.
            
             
          
           
             38.
             
             Of
             Innovations
             in
             matters
             of
             Faith.
             
               p.
               142.
            
             
          
           
             An
             Answer
             to
             his
             Conclusion
             .
             
               p.
               145.
            
             
          
        
         
           FINIS
           .
        
      
       
         
           The
           ERRATA
           .
        
         
           PAge
           12.
           
           Margin
           ,
           for
           Conformat
           ,
           read
           Confirm
           .
           p.
           14.
           l.
           19.
           for
           DoDrine
           ,
           r.
           Doctrine
           .
           p.
           35.
           
           Margin
           ,
           for
           Lapidiana
           ,
           r.
           Lapidicina
           .
           p
           ,
           39.
           l.
           13.
           after
           publis●●d
           insert
           in
           l.
           26.
           after
           piece
           insert
           of
           .
           p.
           40.
           l.
           4.
           blot
           out
           ?
           Or.
           p.
           41.
           l.
           4.
           for
           vigdantius
           ,
           r.
           vigilantius
           .
           p.
           82.
           l.
           10.
           after
           cannot
           ,
           blot
           out
           say
           .
           p.
           88.
           l.
           12.
           for
           Solemn
           ,
           r.
           Solitary
           .
           p.
           96.
           
           Margin
           ,
           for
           Sues
           ,
           r.
           Surs.
           ib.
           for
           Philean
           ,
           r.
           Philerene
           .
           p.
           98.
           l.
           26.
           for
           Claevasus
           ,
           r.
           Clavasius
           .
           p.
           101.
           l.
           12.
           for
           Doctrine
           ,
           r.
           Doctors
           .
           p.
           106.
           
           Margin
           ,
           for
           
             D'
             Erast
          
           ,
           r.
           
             D'
             Eng●ien
          
           .
           p.
           112.
           
           〈◊〉
           26.
           for
           Ecclesiastical
           ,
           r.
           E●charistical
           .
           p.
           132.
           l.
           11.
           before
           whether
           ,
           insert
           (
           3.
           )
           p.
           134.
           
           〈◊〉
           ●
           .
           for
           i●
           .
           r.
           are
           .
           l.
           20.
           blot
           out
           
             as
             well
          
           .
           p.
           141.
           l.
           4.
           and
           l.
           19.
           for
           de
           r.
           be
           .
        
         
      
       
         
         
           ADVERTISEMENT
           .
        
         
           A
           Discourse
           against
           Transubstantiation
           ,
           Printed
           for
           
             W.
             Rogers
          
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61552-e130
           
             Bulla
             
               Pli
               4ti
            
             super
             Conf●rm
             ●ra●
             Concil
             .
             Tridentini
             .
          
        
         
           Notes for div A61552-e1450
           
             Thevenot
             
               Voyage
               des
               Indes
               .
               p.
            
             188.
             
             Bernier
             
               Memoirs
               .
               Tom.
            
             3.
             p.
             172.
             
          
           
             Pag.
             3.
             
          
           
             Suarez
             in
             3.
             
               part
               .
               Qu.
            
             25.
             
             Disp.
             53.
             
          
           
             Sect.
             3.
             
               2do
               .
               principaliter
               .
               &
               Sect.
            
             5.
             
          
           
             
               Bellarmin
               .
               de
               Imag.
               l.
            
             2.
             c.
             24.
             
          
           
             
               Concil
               .
               Triden●
               .
               Sess.
            
             25.
             
          
           
             
               Moyens
               Surs
               &
               honestes
               pour
               la
               Conversion
               de
               tous
               les
               Heretiques
               .
               To.
            
             2.
             p.
             115.
             
          
           
             
               Catechis
               .
               Rom.
               Part.
            
             3.
             c.
             2.
             
             S.
             14.
             
          
        
         
           Notes for div A61552-e3320
           
             Sect.
             25.
             
          
           
             Pag.
             4.
             
          
           
             Wicel
             .
             
               in
               Elencho
               Abusuum
            
             .
          
           
             Vives
             
               in
               Aug.
               de
               Civit.
               Dti
               ,
               l.
            
             8.
             c.
             27.
             
          
           
             
               Entritiens
               de
               P●ilalethe
               &
               Philerene
            
             .
             Part
             2.
             p.
             160
             ,
             163
             ,
             165.
             
          
           
             
               Catech.
               Rom.
            
             Part
             4.
             c.
             6.
             n.
             2
             ,
             3.
             
          
           
             
               
                 Catech.
                 Rom.
              
               Part
               3.
               c.
               2.
               n.
               4
               ,
               6.
               
            
             
               
                 Cum
                 praesint
                 nobis
                 Sancti
                 &
                 rer●m
                 nostrarum
                 curam
                 gerant
                 .
              
               Bellarm.
               
                 de
                 Sanct.
                 Beatit
                 .
                 l.
              
               1.
               c.
               20.
               
               §.
               
                 deinde
                 .
                 Non
                 solum
                 ab
                 Angells
                 sed
                 etiam
                 ●
                 spiritibus
                 beatorum
                 hominum
                 Regi
                 &
                 Gubernarl
                 fideles
                 ●iventes
                 .
                 Id.
                 ib.
                 c.
              
               18.
               
               §.
               
                 nos
                 autem
              
               .
            
          
           
             John
             14.
             13
             ,
             14
             ,
             16
             ,
             23
             ,
             24.
             
             Heb.
             7.
             25.
             
             &
             9.
             7
             ,
             24.
             1
             
             Jo.
             2.
             1.
             
          
           
             1
             Tim.
             2.
             5.
             
          
        
         
           Notes for div A61552-e5050
           
             S.
             Bonavent
             .
             
               Opust
               .
               Tom.
            
             1.
             
               ad
               sin
            
             .
          
           
             S.
             Bernardin
             .
             
               Sen.
               apud
               Bernardin
               .
               à
               Bustis
               Marial
               .
            
             Part.
             12.
             
             Serm.
             2.
             
          
           
             Balinghem
             .
             
               Parnass
               .
               M●●i●●
            
             p.
             268.
             
          
           
             Mendoza
             .
             
               Virid
               .
               Sacr.
               l.
            
             2.
             
             Probl.
             1
             ,
             &
             4.
             
          
           
             Salazar
             
               pro
               Immac
               .
               Concept
            
             .
             c.
             32.
             
          
           
             
               Hier.
               Peres
               de
               Nueros
               Lapidi●●na
               Sacra
               Tr.
            
             1.
             
             Sect.
             12.
             
             N.
             148.
             
          
           
             Pag.
             7.
             
          
           
             
               Viridar
               .
               Sacr.
            
             l.
             2.
             
             Probl.
             2.
             
             N.
             11.
             
          
           
             
               La
               veritable
               Devotion
               envers
               la
               S.
               vierge
               Etable
               &
               Defendu
               par
               le
               Pere
               Crasset
               à
               Paris
               A.
               D.
            
             1679.
             
          
           
             
               Monita
               Salutaria
               B.
               V.
               Mariae
               ad
               Cultores
               suos
               indiscretos
               §.
            
             3.
             n.
             56.
             
             §.
             4.
             
          
           
             Contemplations
             of
             the
             Life
             and
             Glory
             of
             Holy
             Mary
             ,
             the
             Mother
             of
             Jesus
             ,
             
               A.
               D.
            
             1685.
             
          
           
             Pag.
             4.
             
          
           
             Pag.
             8.
             
          
           
             
               Billarmin
               .
               de
               Cultu
               .
               Sanct.
               l.
            
             3.
             c.
             4.
             inis
             .
          
           
             Pag.
             12.
             
          
           
             Pag.
             14.
             
          
           
             Pag.
             22.
             
          
           
             Pag.
             24.
             
          
           
             Pag.
             25.
             
          
           
             Pag.
             7.
             
          
           
             
               Alanus
               de
               Rupe
               de
               usu
               Psalt●●ii
               ,
            
             l.
             1.
             c.
             6.
             
          
        
         
           Notes for div A61552-e6920
           
             
               De
               Imag.
               Sanct.
               l.
            
             2.
             c.
             4.
             
          
           
             
               Cassand
               .
               Consult
               .
               Art.
            
             21.
             
             
               Tract
               .
               special
            
             .
             4.
             
             Controv.
             4.
             
          
           
             
               Rabat
               .
               Joy
               de
               Jasenists
               ,
               A.
               D.
            
             1656.
             
          
        
         
           Notes for div A61552-e7350
           
             
               Pallavicin
               .
               Hist.
               Concil
               .
               Trident.
            
             l.
             12.
             c.
             6.
             
          
           
             
               Rossens
               .
               c.
               Oecu
               .
               lamp
               .
            
             l.
             1.
             c.
             2.
             
             
               Coster
               .
               Euchi●id
            
             .
             c.
             8.
             n.
             10.
             
          
           
             
               Catherin
               .
               in
               Cajet
            
             .
             p.
             133
             ,
             
               &c.
               Ed.
               Paris
            
             ,
             1535
             
          
           
             I●g●●●
             .
             1542.
             
          
           
             P.
             9
             ,
             10
             ,
             11
             ,
             12.
             
          
           
             
               Vasq.
               in
            
             3
             
               Part.
               Disc.
            
             180.
             
             Q.
             75
             Art.
             2.
             
             C.
             5.
             
          
           
             
               Cajetan
               .
               in
            
             3
             
               Part.
               Q.
            
             75.
             
             Art.
             1
             ,
             2
             ,
             3.
             
          
           
             S.
             Luk.
             24.
             39.
             
          
           
             S.
             Joh.
             1.
             1
             ,
             3.
             
          
           
             
               Bellarm.
               de
               Incarn
               .
               l.
            
             3.
             c.
             8.
             
             
               P●●av
               .
               de
               Incarnatione
               ,
               p.
            
             6.
             c.
             1.
             
             §.
             3.
             
          
        
         
           Notes for div A61552-e8920
           
             Pag.
             13.
             
          
           
             
               Concil
               .
               Trident.
               Sess.
            
             6.
             
             Can.
             32.
             
          
           
             
               Meritum
               est
               Actio
               libera
               cui
               Merces
               debetur
               ex
               justitiâ
               .
            
             Coster
             .
             
               Enchirid.
               de
               Merit
               is
               bo●
               .
               Oper.
               c.
            
             7.
             
          
           
             
               In
               quantum
               homo
               propriâ
               voluntate
               facit
               id
               quod
               debet
               ,
               meretur
               apud
               Deum
               ,
               alioquin
               reddere
               debitum
               non
               esset
               mer●torum
               .
            
             Aquin.
             1
             ,
             2.
             qu.
             114
             ,
             artic
             .
             1.
             
               resp
               .
               ad
            
             1.
             
          
           
             
               
                 Meritum
                 se
                 habět
                 ad
                 praemium
                 sicut
                 pretium
                 ad
                 illud
                 quod
                 emitur
                 .
                 Altisiodor
                 .
                 l.
              
               3.
               tr
               .
               12.
               
            
             
               
                 Absoluta
                 aequalitas
                 inter
                 mercedem
                 &
                 meritum
                 ponitur
                 per
                 modum
                 Justitiae
                 commutativae
                 .
                 Bell.
                 Justif.
                 l.
              
               5.
               
               ●
               .
               14.
               
            
          
           
             2
             Tim.
             4.
             8.
             
          
        
         
           Notes for div A61552-e9740
           
             S●ss
             .
             14.
             
             Can.
             6.
             
          
           
             S●ss
             .
             14.
             c.
             4.
             
          
           
             Lomb.
             l.
             4.
             
             Dist.
             17.
             
             Grat.
             
               de
               Poenit.
               Dist.
            
             1.
             c.
             90.
             
             Quidam
             .
          
           
             Greg.
             de
             Valentiâ
             
               de
               Necessit
               .
               Confess
               .
               c.
            
             2.
             
             
               Maldonat
               .
               Oper.
               To.
            
             2.
             
               de
               Poenit.
               c.
            
             2
             ,
             &
             3.
             
          
           
             John
             20.
             23.
             
          
           
             S.
             Mat.
             28.
             19.
             
             Mark
             16.
             16.
             
             
               Jansen
               .
               Concord
               Evang.
               c.
            
             147
             
          
           
             
               Cajetan
               .
               in
               loc
               .
               Ed.
               Paris
               ,
            
             1540.
             
             
               Catharin
               .
               in
               Cajeta●
               .
               l.
            
             5.
             p.
             444.
             
          
           
             Vasquez
             in
             3
             
               Part.
               Th.
               Tom.
            
             4.
             
             Qu.
             90.
             
             Art.
             1.
             
             Dub.
             2.
             
             Nam
             .
             2.
             
             Greg.
             de
             Valent
             .
             
               in
               Thom.
               Tom.
            
             4.
             
             Disp.
             7.
             
             Qu.
             9.
             
             Punct
             .
             2.
             p
             284.
             
          
           
             Bonavent
             .
             
               in
               l.
            
             4.
             
             
               Sent.
               Dist.
            
             17.
             part
             .
             2.
             
          
           
             Godign
             .
             
               de
               rebus
               Abassin
               .
               l.
            
             1.
             c.
             28.
             
             
               Itinerarium
               Ori●ntale
               .
               l.
            
             5.
             c.
             8.
             
          
           
             
               Galan
               .
               Concil
               .
               Eccles.
               Armenae
               To.
            
             2.
             p.
             605.
             
          
           
             
               Historie
               Critique
               de
               la
               Creance
               &
               de
               Coutums
               des
               Nations
               du
               Levant
               .
               ch
               .
            
             8.
             p.
             105.
             
             Ch.
             1.
             p.
             14.
             
             Resp.
             1.
             
             
               Jer
               m.
               Patriarch
               .
               ad
               Theolog.
               Wirte●tberg
               .
               p.
            
             87.
             
             
               Arcud
               .
               de
               Concord
               .
               Ecclesiae
               Occident
               .
               &
               Orient
               .
               in
            
             7
             
               Sacram
               .
               l.
            
             4.
             c.
             3.
             
             Goar
             
               in
               Eucholog
               .
               p.
            
             681.
             
          
        
         
           Notes for div A61552-e11110
           
             Pag.
             15
             ,
             16.
             
          
           
             
               Tractat.
               Tractatuum
               .
               To
            
             :
             15.
             
             Part.
             1.
             f.
             368.
             
          
           
             Espencae
             .
             
               in
               Ep.
               ad
               Tit.
               c.
            
             1.
             degress
             .
             2.
             
          
           
             
               Bullar
               .
               Cherubin
               .
               in
               To.
            
             1.
             p.
             204.
             
          
           
             
               Prorsus
               mandamus
               Angelis
               Paradisi
               ,
               quantum
               animam
               illius
               à
               Purgatorio
               penitus
               absolutam
               in
               Paradisi
               gloriam
               introducant
               .
               Bulla
            
             Clem.
             6.
             
               ultrajecti
               A.
               D.
            
             1653.
             
             
               Gobel
               .
               Person
               .
               Cosmodr
               .
               aet
               .
            
             6.
             c.
             86.
             p.
             278.
             
             Bellar.
             To.
             3.
             p.
             74.
             
             To.
             4.
             p.
             85.
             
          
           
             Greg.
             de
             Valent
             .
             
               de
               Indulg
               .
               c.
            
             2.
             
          
           
             Bell.
             
               de
               Indulg
               .
               l.
            
             1.
             c.
             7.
             
          
           
             C.
             2.
             
          
        
         
           Notes for div A61552-e11970
           
             
               Catech.
               Roman
               .
               Part.
            
             2.
             c.
             5.
             n.
             52
             ,
             56.
             
          
           
             
               Catech.
               Rom.
               de
               Paenit
               .
               Sacr.
               n.
            
             61.
             
          
        
         
           Notes for div A61552-e12240
           
             Pag.
             19.
             
          
           
             P.
             21.
             
          
           
             Quod
             quidem
             inviolate
             servandum
             est
             .
             Clem.
             VIII
             .
             ad
             Reg.
             4.
             
             Indicis
             Roman
             .
          
        
         
           Notes for div A61552-e12650
           
             P.
             21.
             
          
           
             Concil
             Trident
             .
             Sess.
             4.
             8.
             
             Apr.
             de
             Canon
             Script
             .
          
           
             Bp.
             Cosins
             
               Scholastical
               History
               of
               the
               Canon
               of
               Scripture
               .
            
          
           
             Greg.
             Nazianzen
             .
             in
             Carmin
             ,
             2.
             
             Vol.
             p.
             98.
             
          
           
             Orat.
             de
             Mac.
             cab
             .
             vol.
             1.
             p.
             308.
             
          
           
             Ambros
             de
             Jacob
             &
             Vi●ae
             Erat
             l.
             2.
             c.
             10
             ,
             11
             ,
             12.
             
             Cocci
             .
             Thes.
             Catho
             .
             l.
             6.
             
             Act
             18.
             
          
           
             
               Scholastical
               History
               ,
               n.
            
             83.
             
          
           
             Euseb.
             l.
             5.
             c.
             24.
             
             Orig.
             pref
             .
             in
             Psal.
             Athan.
             in
             Synopsi
             .
             Hilar.
             pref
             .
             in
             Psal.
             St.
             Cyril
             .
             Catech
             .
             4.
             
             Epiph.
             haer
             .
             8.
             76.
             
             Basil.
             Philocal
             .
             c.
             3.
             
             Amphil.
             Epist.
             Canon
             .
             ad
             Seleuc.
             Chrys.
             hom
             .
             4.
             in
             Gen.
             
               Scholastical
               History
               .
               n.
            
             71.
             
          
           
             P.
             22.
             
          
           
             P.
             23.
             
          
           
             Cathar
             .
             Adv.
             Cajet
             .
             p
             ,
             48.
             ed.
             Paris
             1535.
             
          
        
         
           Notes for div A61552-e13470
           
             P.
             24
             ,
             25.
             
          
           
             In
             hac
             Vulgata
             Editione
             visa
             sunt
             nonnulla
             mutanda
             ,
             quae
             consulto
             mutata
             non
             sunt
             .
             Clem.
             VIII
             .
             in
             Bullâ
             .
          
           
             
               Luc.
               Brugens
            
             .
             in
             variis
             Lect.
             
          
           
             
               Nat.
               Alexand
            
             :
             dissert
             .
             de
             vulg
             .
             vers
             .
             Quaest.
             6.
             
          
           
             P
             26.
             
          
        
         
           Notes for div A61552-e13850
           
             P.
             27.
             
          
        
         
           Notes for div A61552-e13980
           
             P.
             29.
             
          
           
             P.
             29.
             
          
           
             Controv.
             5.
             
             Qu.
             4.
             art
             .
             2.
             
          
        
         
           Notes for div A61552-e14250
           
             P.
             30
             ,
             31.
             
          
           
             2
             Thes.
             2.
             13.
             
          
           
             P.
             37.
             
          
           
             P.
             32.
             
          
        
         
           Notes for div A61552-e14430
           
             P.
             33.
             
          
           
             P.
             33.
             
          
        
         
           Notes for div A61552-e14570
           
             P.
             36.
             
          
           
             P.
             38.
             
          
           
             P.
             38.
             
          
           
             P.
             39.
             
          
           
             2
             Chron.
             15.
             3.
             
          
           
             P.
             39.
             
          
           
             Chrysost.
             in
             Matt.
             Hom.
             72.
             
          
           
             Hieron
             .
             in
             loc
             .
             
               Caten
               .
               Gr.
            
             in
             loc
             .
             Hilaer
             .
             Canon
             .
             24.
             
             Theophilact
             .
             in
             loc
             .
          
           
             Matt.
             15.
             
          
        
         
           Notes for div A61552-e15200
           
             Cerem
             .
             Sect.
             1.
             c.
             2.
             
          
           
             P.
             40.
             
          
           
             P.
             41.
             
          
           
             Matt.
             16.
             18.
             
          
           
             Chrysost.
             hom
             .
             1.
             in
             Pentec
             .
             Tom.
             5.
             ed
             Savil.
             p
             979.
             
             Ambros
             de
             Incarnat
             .
             Dom.
             Sacramento
             c.
             5.
             
             Aug.
             de
             verbis
             Dom.
             ad
             Evang.
             secund
             .
             Matth.
             Serm.
             13.
             
             Tract
             .
             in
             Joh.
             124.
             
             
               Basil.
               Seleuc.
            
             Orat.
             25.
             ad
             fin
             .
             Hilar.
             de
             Trinit
             .
             l.
             6.
             
             
               Greg.
               Nyssen
            
             de
             Advent
             .
             Domini
             cap.
             ult
             .
             Theodoret
             Epist.
             77.
             146.
             
          
           
             Matt.
             16.
             19.
             
          
           
             Orig.
             Comment
             .
             in
             Matt.
             Gr.
             Lat.
             p.
             275.
             
             Cyprian
             .
             de
             Unit.
             Ecclesiae
             .
             Hilar.
             de
             Trinit
             .
             1.
             6.
             
             Hier.
             c.
             Jovin
             .
             l.
             1.
             c.
             14.
             in
             Matt.
             16.
             
             Aug.
             in
             Joh.
             Tr.
             118.
             124.
             in
             Epist.
             Joh.
             To.
             10.
             
             Moyens
             su●●
             &
             honestes
             ,
             &c.
             p.
             34
             ,
             &c.
             
             Entretiens
             de
             Philaleth
             .
             in
             Phile●
             p.
             121.
             
             Joh.
             Launoi
             .
             Epist.
             part
             .
             5.
             
             Reim
             .
             Formentino
             ,
             &
             Part.
             2.
             
             Ep.
             5.
             p.
             47
             ,
             &c.
             
          
           
             P.
             42.
             
          
        
         
           Notes for div A61552-e15960
           
             P.
             43.
             
          
           
             De
             Concess
             .
             Praebend
             .
             è
             proposuit
             .
             Abb.
             c.
             proposuit
             de
             Conc.
             Praebend
             .
             c.
             15.
             
             Q.
             6.
             c.
             Auctoritate
             
          
           
             Sum.
             Angelic
             .
             v.
             dispensatio
             .
          
           
             Jacobat
             .
             de
             Conciliis
             l.
             5.
             p.
             215.
             
          
           
             Almain
             .
             de
             Potest
             .
             Ecclesiae
             c.
             13.
             
          
           
             Catharin
             .
             c.
             Cajetan
             .
             6.
             p.
             524.
             
          
           
             Sanchez
             .
             de
             Matrim
             l.
             8.
             
             Disp.
             6.
             n.
             5.
             
             Sayr
             .
             Clavis
             Reg.
             l.
             6.
             c.
             11.
             
             Suarez
             .
             de
             vot
             .
             l.
             6.
             c.
             9.
             n.
             7.
             8
             ,
             9
             ,
             17.
             
          
           
             P.
             45.
             
          
        
         
           Notes for div A61552-e16490
           
             P.
             46.
             
          
           
             P.
             29.
             
          
           
             P.
             34.
             
          
           
             P.
             40
             ,
             41.
             
          
           
             Discussio
             Decreti
             Magni
             Concil
             .
             Lateran
             .
             p.
             89.
             
          
           
             P.
             90
             ,
             &c.
             
          
           
             Discuss
             .
             Discuss
             .
             Part
             3.
             
             Sect.
             3.
             p.
             1.
             
          
           
             Philip.
             a
             SS
             .
             Trinir
             .
             Itiner
             .
             Orient
             .
             l.
             5
             c.
             5.
             
             Clem.
             Galau
             .
             Concil
             .
             Eccl.
             Arm.
             Qu.
             2.
             
             SS
             .
             ●
             .
             p.
             92.
             
          
           
             
               Jesuits
               Loyalty
               ,
               first
               Treatise
               ,
               p.
            
             1
             ,
             &c
             
          
           
             
               
                 A
                 Professor
                 of
              
               Lovain
               ,
               
                 now
                 living
                 ,
                 hath
                 undertaken
                 to
                 see●
                 ,
                 that
                 the
                 number
                 is
                 far
                 greater
                 of
                 those
                 who
                 assert
                 this
                 Doctrine
                 ,
                 than
                 of
                 those
                 who
                 deny
                 it
                 .
                 Auctoritas
                 sedis
                 .
              
            
             
               P.
               47
               ,
               48.
               
               
                 Apostolicae
                 vindicata
                 adversus
                 Natal
                 .
                 Alexand.
                 per
                 Francisc.
                 D.
                 Erast.
                 Colon.
                 A.
                 D.
              
               1684.
               
            
          
        
         
           Notes for div A61552-e17490
           
             S.
             John
             6.
             51.
             
          
           
             Tract
             .
             2.
             in
             Epist.
             S.
             Joh.
             
          
           
             Cotovic
             .
             Itiner
             .
             Hierosolymit
             .
             l.
             2.
             c.
             6.
             
             Histoir
             .
             Critique
             ,
             p.
             14.
             
          
           
             P.
             52.
             
          
        
         
           Notes for div A61552-e18090
           
             Sess.
             22.
             cap.
             ●
             .
             can
             .
             1
             ,
             2
             ,
             3
             ,
             &c.
             
          
           
             P.
             53.
             
          
           
             Eucharistical
             
          
        
         
           Notes for div A61552-e18420
           
             P.
             57.
             
          
           
             Leo
             Allat
             .
             de
             Purgat
             .
             p.
             889.
             
          
           
             Levit.
             4.
             13.
             
          
           
             Bellar.
             de
             Purgat
             .
             l.
             1.
             c.
             8.
             
          
           
             P.
             55.
             
          
           
             Can.
             l.
             2.
             c.
             10.
             ad
             4.
             
          
           
             Aug.
             c●nt
             2d
             .
             Epist.
             Gaudent
             l.
             2.
             c.
             23.
             
          
           
             De
             Purgat
             .
             l.
             1.
             c.
             3.
             
          
           
             Natal
             .
             Alex.
             Sec.
             4.
             
             Diss.
             4.
             
          
           
             P.
             56.
             
          
           
             Bell.
             de
             An.
             Christi
             l.
             4.
             c.
             13.
             
          
           
             P.
             57.
             
          
           
             S.
             Th.
             part
             .
             3.
             q.
             87.
             art
             3.
             in
             cor
             .
             v.
             Marsil
             .
             Column
             .
             Hydragiolog
             .
             Sect.
             7.
             c.
             3.
             n.
             32.
             
             Sect.
             3.
             c.
             2.
             n.
             15.
             29.
             c.
             3.
             n.
             1.
             
             Bell.
             de
             Cultu
             .
             Sanct.
             l.
             3.
             c.
             7.
             
             Sect.
             secundo
             .
          
           
             De
             Purgatorio
             l.
             1.
             c.
             11.
             
             SS
             .
             Haec
             sunt
             .
          
        
         
           Notes for div A61552-e19990
           
             P.
             59.
             
          
           
             P.
             61.
             
          
           
             P.
             60.
             
          
           
             P.
             61.
             
          
           
             P.
             62.
             
          
        
         
           Notes for div A61552-e20420
           
             P.
             63.
             
          
           
             P.
             64.
             
          
        
         
           Notes for div A61552-e20560
           
             P.
             64.
             
          
           
             Apud
             G.
             Ab●bot
             de
             Mendacio
             ,
             &c.
             in
             Praef.
             p.
             6
             ,
             &c.
             
          
        
         
           Notes for div A61552-e20900
           
             P.
             67
             ,
             68.
             
          
        
         
           Notes for div A61552-e21070
           
             P.
             69.
             
          
           
             P.
             71.
             
          
           
             Reginald
             .
             Praxis
             l.
             4.
             c.
             14.
             n.
             163.
             
             Less
             .
             de
             Justit
             .
             l.
             4.
             c.
             2.
             
             Dub.
             2.
             n.
             10.
             
             Instruct.
             Sacerd
             .
             l.
             6.
             c.
             2.
             n.
             4.
             
             P.
             Zacch
             .
             Qu.
             Medico
             .
             legales
             l.
             5.
             tit
             .
             1.
             
             Qu.
             1.
             p.
             29
             ,
             30
             ,
             31.
             
             Pasqual
             .
             Decis
             .
             120.
             n.
             5.
             
             Dian.
             Sam.
             v.
             Jejun
             .
             n.
             7.
             
             Zach.
             Pasqualigi
             .
             Praxis
             Jejunii
             Eccles
             Decis
             .
             116.
             n.
             3.
             
             Dec.
             117.
             1.
             2
             ,
             3.
             
          
           
             Decis
             .
             119.
             n.
             2.
             
          
           
             Decis
             .
             86.
             n.
             3
             ,
             4.
             
             Less
             .
             ubi
             supr
             .
             n.
             11.
             
             Tolet.
             ubi
             sup
             .
          
           
             Regin
             ubi
             sup
             .
             n.
             185.
             
          
        
         
           Notes for div A61552-e21600
           
             P.
             72.
             
          
        
         
           Notes for div A61552-e21890
           
             P.
             77.
             
          
           
             P.
             79.
             
          
           
             P.
             81.
             
          
           
             P.
             82.
             
          
           
             P.
             83.
             
          
        
         
           Notes for div A61552-e22210
           
             P.
             83.
             
          
           
             Moyens
             Surs
             &
             Honestes
             ,
             &c.
             To.
             2.
             p.
             149.
             
          
        
         
           Notes for div A61552-e22470
           
             P.
             86.
             
          
           
             Hydragiolog
             .
             Sect.
             3.
             c.
             2.
             12.
             p.
             45.
             
          
           
             Valles
             .
             Sacr.
             Philosoph
             .
             c.
             28.
             p.
             229.
             
          
           
             De
             Cultu
             Sanct.
             l.
             3.
             c.
             7.
             
          
        
         
           Notes for div A61552-e23090
           
             P.
             89.
             
          
           
             P.
             90.
             
          
           
             Collectio
             Authorum
             Vulg.
             Versionis
             damnantium
             Jussu
             ac
             Mandato
             Cleri
             Gallicani
             edita
             .
             Lutet
             .
             Paris
             .
             1661.
             
          
        
         
           Notes for div A61552-e23340
           
             P.
             92.
             
          
           
             P.
             95.
             
          
           
             P.
             96.
             
          
           
             P.
             97.
             
          
           
             P.
             98.
             
          
        
         
           Notes for div A61552-e23810
           
             P.
             108
             ,
             109
             
          
           
             P.
             112
             ,
             &c.
             
          
           
             P.
             116.
             
          
           
             P.
             109.
             
          
           
             Sess.
             Quarta
             .
          
        
         
           Notes for div A61552-e24220
           
             P.
             119.
             
          
           
             P.
             3.
             
          
           
             Auctoritas
             Sed●s
             Apostolicae
             in
             Reges
             .
             p.
             374
             ,
             408.
             ad
             430.
             
          
           
             P.
             549.